English
English version: The function of Anabhraka heavens (cloudless sky) is to allow the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) to escape defilement, but it does not have the merit of covering and nurturing. As the Kāśyapa Bodhisattva Gāthā says: 'The initial aspiration and the ultimate are not different; such two minds, the former is difficult. Before one is liberated, one first liberates others; therefore, I bow to the initial aspiration.' One who has initially aspired has already become a teacher of gods and humans, surpassing Śrāvakas and Pratyekabuddhas. Such an aspiration transcends the three realms; therefore, it is named the Most Supreme. Secondly, the aspect of accomplishment: As the scripture says: 'All Bodhisattvas have learned, all Bodhisattvas will learn, all Bodhisattvas are now learning.' The appearance of the Prātimokṣa (code of monastic discipline) has been briefly explained. The Bodhisattva precepts are based on actual circumstances for acceptance and rejection, unlike other precepts. The Buddha knows the appropriate time and may say that what is light is heavy, and what is heavy is light. Therefore, in the past, present, and future, the aspects of the precepts are definite. However, compared to the Śrāvaka precepts, there are three differences: First, the difference in receiving the precepts: Bodhisattva precepts can be received by all beings except those with seven obstructions (seven grounds for disqualification). As the Brahma Net Sutra says, beings in the six realms can receive the precepts, as long as they understand the language, they can receive the precepts and will not lose them. Buddha-sons, in the three kalpas, all Buddhas constantly say this. Therefore, there is also a method of self-receiving the precepts. Also, even if one commits a serious offense, if it is not one of the seven obstructions, one can receive the precepts in this life, unlike other precepts. As the Brahma Net Sutra says, if one has committed the ten major offenses and has not repented, one can have them re-received. The Yogācārabhūmi-śāstra is also like this. However, in this scripture, it is a secret general statement about committing the seven obstructions. Those who have committed the ten major offenses cannot receive the precepts in this life. Second, the difference in committing offenses: The Mahāyānasaṃgraha says that the inherent offenses of Bodhisattvas do not manifest, so they are similar to Śrāvakas; the prohibitive offenses do manifest, so they are not the same as Śrāvakas. In this case, some offenses that Śrāvakas commit, Bodhisattvas do not commit; some offenses that Bodhisattvas commit, Śrāvakas do not commit. Bodhisattvas have precepts of body, speech, and mind, while Śrāvakas only have precepts of body and speech. The so-called four sentences for people and actions: The four sentences for people are: 1. Internally evil, externally righteous; 2. Externally defiled, internally pure; 3. Both pure; 4. Both defiled. The four sentences for actions are: 1. Conforms to small blessings but violates the great; 2. Complies with the profound and distant but violates the shallow and near; 3. Both comply; 4. Both violate. Among them, Bodhisattvas take the middle two situations, so they are naturally different from Śrāvakas. Therefore, there are also cases where inherent offenses manifest, as the Yogācārabhūmi-śāstra says: Good --------------------------------------------------------------------------------
Chinese
权方便为利他故。于诸性罪。少分现行。而无所犯。反生功德。乃至广说。若以至知。唯佛境界而随分故。一切由心。不尔如何。自判地狱。以诸圣者已断彼故。如契经言。菩萨知以破戒因缘。令人受持爱乐大乘。则得破戒。菩萨尔时应作此念。我宁一劫若减一劫。堕无间狱。受此罪报。要令是人不退菩提。文殊白佛言。为此毁戒。堕阿鼻狱。无有是处。佛赞善哉。瑜伽亦同。问既生功德。何名性罪。答意乐虽善。方便恶故。然处处说不染不犯。但由意乐。不由方便。以方便时亦有染故。如说。在家慈心行淫。出家不尔。护声闻故。问同受三聚。戒支应等。如何一事犯不犯别。答戒支虽等。修有分斋。如不定性所知障性。随其所望染不染故。三舍不同分相。比丘五缘。菩萨四缘。如论广说。又比丘三品犯重。皆舍净戒。菩萨必由上品缠舍。如慈尊说。若诸菩萨。毁犯四种他胜处法。数数现行都无惭愧。深生爱乐。见是功德。当知说。名上品缠犯。非诸菩萨暂一。现行他胜处法。便舍菩萨净戒律仪。如诸苾刍。又比丘戒。必总受持故。犯一重。便失一切。菩萨不尔。如瑜伽言。菩萨戒中。无无余犯。乃至广说。谓上品缠虽破一重。不失余故。犹如近事总受持一。虽名犯戒。而成其性。如契经言。有而犯者。胜无不犯。有 犯名菩萨。无犯名外道。又初诱戒。由有一分受。亦有一分持。如世尊言。受一戒。名一分优婆塞。菩萨亦尔。随分戒故。如契经言。有受一分戒。名一分菩萨。乃至十分。名具足受戒。又比丘戒。随命即舍。菩萨不尔。虽转余生。戒随遂故。广说如论。又如经说。一切菩萨凡圣戒。尽心为体。是故心尽戒亦尽。心无尽故戒亦无尽。问亦可菩萨。期愿胜故。别受八戒。过日夜持。答如支无过所制而受。时亦应然。宁过边际。如观经说。大王日日受八戒。问若尔。如时必应具支。或复如支亦可减时。是则违经。如说。我于一时。住恒河边。迦旃延来作如是言。世尊。我教众生。令受齐法。或一日。或一夜。或一时。或一念。如是之人成齐不耶。我言。比丘是人得善。不名持斋。我诸弟子。闻是说。已不解我意。唱言。如来说八戒斋具受乃得。答一恶应遮。一支成戒。欲进定慧。不减其时。菩萨七众。随顺声闻。八戒亦尔。别受如彼。如涅槃经颂曰。若为无上道 一日一夜中 受持八斋法 则生不动国。 三修行差别门者。略有四门。一亲近善士门。二听门正法门。三如理作意门。四如说修行门。一近善士者。如世尊言。一切众生。为大菩提近因缘者。无先善友。谓友有四。一顺善违恶。二顺恶违善。三善恶皆顺。 现代汉语译本 关于‘犯名菩萨’（犯戒但仍名为菩萨）和‘无犯名外道’（没有犯戒但名为外道）的问题。此外，初次诱导受戒，因为有一部分接受，也有一部分持守。正如世尊所说：‘受持一戒，名为一分优婆塞’（在家男居士），菩萨也是如此，随其所受戒律的多少而定。如同契经所说：‘有受持一分戒的，名为一分菩萨，乃至受持十分戒的，名为具足受戒。’此外，比丘戒随着生命的结束而舍弃，菩萨戒则不然，即使转生到其他生命，戒律仍然相随。详细的解释如同论中所说。又如经中所说，一切菩萨的凡夫戒和圣人戒，都以尽心为根本。因此，心尽则戒尽，心无尽则戒无尽。 问：也可以是菩萨，因为期愿殊胜，特别受持八戒，超过日夜的时间吗？答：如同支分没有超过所制定的时间而受持一样，时间也应该如此。宁可超过边际。如同《观经》所说：大王日日受持八戒。问：如果这样，如同时间一样，必定应该具足支分，或者如同支分一样，也可以减少时间。这样就违背了经文。如经中所说：‘我于一时，住在恒河边，迦旃延（Kātyāyana，佛陀弟子）来作如是说：世尊，我教导众生，令受持斋法，或一日，或一夜，或一时，或一念。这样的人成就斋戒吗？’我回答说：‘比丘，这样的人得到善，但不名为持斋。’我的弟子们，听了这些话，不理解我的意思，说：‘如来说八戒斋必须具足受持才能得到。’答：一个恶行也应该遮止，一个支分也能成就戒律。想要增进定慧，不应该减少时间。菩萨的七众弟子，随顺声闻（Śrāvaka，小乘佛教徒），八戒也是如此，分别受持如同他们一样。如同《涅槃经》的偈颂所说：‘若为无上道，一日一夜中，受持八斋法，则生不动国。’ 三、修行差别门，略有四门：一、亲近善士门；二、听闻正法门；三、如理作意门；四、如说修行门。一、亲近善士，如世尊所说：‘一切众生，为了大菩提（Mahābodhi，伟大的觉悟）的近因缘，没有比善友更重要的。’所谓善友有四种：一、顺从善事，违背恶事；二、顺从恶事，违背善事；三、善事恶事都顺从。
English
English version Regarding the question of 'Bhikkhunāma Bodhisattva' (a Bodhisattva who has transgressed but is still called a Bodhisattva) and 'Avyākr̥tabhāṣaṇam Bāhya' (one who has not transgressed but is called an outsider). Furthermore, initially inducing precepts, because there is a portion accepted, there is also a portion upheld. As the World Honored One said: 'Receiving one precept is called a one-part Upāsaka' (layman), Bodhisattvas are also like this, depending on the amount of precepts they uphold. As the sutra says: 'There are those who receive one part of the precepts, called one-part Bodhisattvas, up to ten parts, called fully received precepts.' Furthermore, the Bhikkhu precepts are abandoned with the end of life, but not so with the Bodhisattva precepts, even if reborn into another life, the precepts follow along. Detailed explanations are as in the treatises. Also, as the sutra says, all Bodhisattva's mundane and supramundane precepts have the exhaustion of mind as their essence. Therefore, if the mind is exhausted, the precepts are also exhausted, if the mind is not exhausted, the precepts are also not exhausted. Question: Can a Bodhisattva, because of their superior aspiration, specially receive the eight precepts and uphold them beyond a day and a night? Answer: Just as the limbs are not received beyond the stipulated time, so should the time be. It is better to exceed the boundary. As the Contemplation Sutra says: The Great King receives the eight precepts daily. Question: If so, just as with time, the limbs must be complete, or just as with the limbs, the time can also be reduced. This would violate the sutras. As it is said in the sutra: 'At one time, I was staying by the Ganges River, Kātyāyana (one of the Buddha's disciples) came and said: World Honored One, I teach sentient beings to receive the fast precepts, either for a day, or a night, or an hour, or a moment. Do such people accomplish the fast?' I replied: 'Bhikkhu, such people obtain merit, but are not called keepers of the fast.' My disciples, hearing these words, did not understand my meaning, and said: 'The Tathāgata said that the eight fast precepts must be fully received to be obtained.' Answer: One evil should also be prevented, one limb can also accomplish the precepts. If one wants to advance in Samādhi and Prajñā, one should not reduce the time. The seven assemblies of Bodhisattvas follow the Śrāvakas (Hearers), so too with the eight precepts, receiving them separately as they do. As the Nirvana Sutra says in verse: 'If for the unsurpassed path, for one day and one night, one upholds the eight fast precepts, then one will be born in the immovable land.' Third, the Gate of Differences in Practice, briefly has four gates: First, the Gate of Approaching Good Friends; Second, the Gate of Hearing the True Dharma; Third, the Gate of Appropriate Attention; Fourth, the Gate of Practicing as Said. First, Approaching Good Friends, as the World Honored One said: 'For all sentient beings, the closest cause for Mahābodhi (Great Awakening) is none other than good friends.' So-called good friends are of four types: First, those who accord with good and oppose evil; Second, those who accord with evil and oppose good; Third, those who accord with both good and evil. --------------------------------------------------------------------------------
Chinese
四善恶俱违。此中初一。应与事同。虽其恶者。以改为师。不以同心断金之友。开于额上之珠。使成菩提器。谁有不凭胜近而立其功者也。是故亲近善士为先。二闻正法者。如契经言。设满世界火。必过要闻法。谓由一句。能断苦轮故。闻半偈。魂沈雪山。然于四处。安住正念。然后请问。如论应知。朝闻未夕要必流通。以他正行。为自万行。以他成道。为自菩提。设误正念。堕阿鼻狱。利一众生。甘心受苦。如契经言。为一众生。亿劫修行。使无量众。令度苦海。三如理作意者。谓观四事。先治四倒。一者诸行无常。生必灭故。诸盛归衰。非究竟故。二者有漏皆苦。由三苦故。然以爱网缠生死轮。合离毒刃之所割裂。忧苦火箭之所射然。广说如论。三者三界。不净杂染性故。然似净现如怨诳亲。诸不净想。如论广说。四者诸法无我。二我空故。谓诸蕴法生灭为身。起不言起。灭无灭想。诸法一相。所谓无相。如幻缘生。无自性故。无性之性。即诸法性。虽不出相。莫见其躯。虽在言里。未谈其状。四如说修行者。誓起十地。远志菩提。出家辞别所爱之类。扫衣量钵如法受持。树百姓门以为家粮戒定慧中。如说修行。此复云何。谓于四门善巧。菩萨能净戒行。妙具资粮。一护正念门。二波罗密多胜门。三轻重性门。四 现代汉语译本： 四种善与恶都要远离。这其中第一点，应该与事情本身相同。即使是那些邪恶的人，也要以改变他们为目标。不要像断金一样只与志同道合的朋友交往，而要开启他们额头上的宝珠，使之成为菩提之器。有谁不是凭借殊胜的因缘和接近善知识而成就功德的呢？因此，亲近善士是最重要的。第二，听闻正法，如契经所说：‘即使整个世界都充满火焰，也一定要去听闻正法。’因为一句正法，就能断除痛苦的轮回。听闻半句偈颂，也能使灵魂沉浸在雪山之中。然后在四个方面安住正念，之后再请教问题，正如论中所说应该知道的。早上听闻，晚上一定要流通传扬。以他人的正行，作为自己万行的榜样。以他人成就道果，作为自己证得菩提的目标。即使因为一时疏忽而失去正念，堕入阿鼻地狱，为了利益一个众生，也甘心承受痛苦。如契经所说：‘为了一个众生，经历亿劫的修行，使无量众生，都能度脱苦海。’ 第三，如理作意，就是要观察四件事，首先要纠正四种颠倒的见解。第一，诸行无常，因为有生必有灭，一切兴盛最终都会衰败，都不是究竟的。第二，有漏皆苦，因为有三种苦（苦苦、坏苦、行苦）。被爱欲之网缠绕，在生死轮回中，被分离聚合的毒刃所割裂，被忧愁痛苦的火箭所射中。详细的解释如论中所说。第三，三界是不清净、杂染的，虽然看起来好像是清净的，但实际上就像怨家欺骗亲人一样。各种不清净的观想，如论中详细所说。第四，诸法无我，因为没有‘我’和‘我所’。所谓的诸蕴法生灭为身，生起时不要认为它真的生起，灭去时也不要认为它真的灭去。诸法都是一个相，所谓的无相，就像幻象一样因缘而生，没有自性。无自性的自性，就是诸法的本性。虽然不显现外相，但不要试图寻找它的形体。虽然存在于言语之中，但无法用语言来描述它的状态。 第四，如说修行，就是要发誓发起十地菩萨的修行，以证得遥远的菩提为目标。出家辞别所爱的人和事物，拿着扫帚和钵，如法受持。以百姓的家门作为化缘的场所，在戒、定、慧三学中，如所说的那样修行。这又是什么呢？就是在四个方面善巧，菩萨才能清净戒行，圆满具足资粮。一是守护正念之门，二是波罗蜜多的殊胜之门，三是轻重之门，四是...