English
English version It is included in the preceding clause because the subsequent pure upholding is based on the preceding one. It is included in the subsequent clause because, even if cultivated separately, it is due to guidance and support, each naturally cultivating all. The second is the inclusion of essence: cultivating one practice, all are of the nature of non-greed giving, all are of the nature of mental action discipline, all are of the nature of non-anger patience, all are of the nature of courageous diligence, all are of the nature of focused meditative concentration, all are of the nature of right view and the subsequent five natures. Therefore, cultivating one practice is equivalent to cultivating all practices, necessarily corresponding. The third is the inclusion of function: non-greed and other dharmas, each possessing fearlessness and other giving, even to the point of accomplishing sentient beings' wisdom and demeanor, mutually assisting, transforming into relatives, all with all co-occurring merits as their self-nature. Therefore, regarding all practices, practicing all practices, then in one thought, one cultivates all practices, not only after asaṃkhyeya (asaṃkhyeya, countless), but also countless kalpas (kalpa, eon) are actually in one thought, like a person walking in a circle, actually facing their own nape. For the future, the nape is also facing away from the face; for the past, without beginning or end, it all returns to one thought. As a verse says: 'In a dream, one thinks years have passed, awakening realizes it was only a moment.' Therefore, although time is immeasurable, it can be included in an instant. Three, the gate of lightness and heaviness: What is taken and what is abandoned, although encompassing all defilement and purity, regarding the actions of application (kāragata, practice), due to the establishment of prohibitions and precepts, there are roughly ten heavy and forty-eight light. However, the Bodhisattva precepts are based on the ground of intention. If one sees benefit, even if it is the action of body and speech, there is no evil that is not caused by greed, anger, and delusion; there is none that is not for guiding the good and pushing away the bad. Therefore, the latter four are fundamental heavy offenses. Among the precepts of gathering goodness, the most contradictory are two: one is cultivating blessings and abandoning wisdom, and the other is abandoning the great and turning to the small. Greed tends to lead to the former, delusion universally leads. The other two lead to the latter, because they contradict the Mahayana. Among the precepts of gathering sentient beings, the most contradictory are two: one is self first, others later, and the other is having thoughts of closeness and hatred. Evil thoughts lead to the former, greed and anger lead to the latter, delusion and wrong views universally lead to all. Therefore, following accordingly, they serve as the root of the three aggregates (trisaṃvara, three vows). Four, the gate of characteristics of upholding and violating: There are roughly three gates: one, the gate of general characteristics; two, the gate of specific characteristics; three, the gate of ultimate characteristics. One, the gate of general characteristics: If one does it, one will definitely violate the precept; if one violates the precept, one also does it, distinguished by four sentences. Or there are those who do it but do not violate the precept, such as in the Bodhisattva precepts where one sees benefit, then --------------------------------------------------------------------------------
Chinese
至下凡。善心所作。皆非犯故。或有不作而犯。谓随喜等。余句应知。若犯必染。设染定犯。谓有四句。第一句者。无覆无记。无知。放逸。此罪助恶招彼果故。第二句者。谓欲断彼。生起意乐。发勤精进。烦恼炽盛。弊抑其心。时时数起。余句应知。若犯必罪。设罪亦犯。谓顺前句。以犯乱等。无所了知。故思业故。若有重罪。亦业道。设有业道。亦重罪。四句分别。或有是重而非业道。谓酤酒等。及余一分或有业道而非重摄。谓绮语等余句应知。若重业道亦必舍戒。设舍戒者亦重业耶。应作四句。一中下品缠。犯他胜处。谓有惭愧。亦不深耽见是功德。二自及向他。舍菩提愿。三上缠。总别犯他胜处。起根本罪。除尔所相。为第四句。问若尔何故本业经言。菩萨戒有受法。而无舍法。有犯不失。尽未来际。答下乘向大。有应舍法。弃菩萨戒。无应尔故。或菩萨戒。无无余犯。无有总尽。如前说故。二别相者。若于自他。赞毁必罪。设毁赞者。亦是福耶。谓有四句。或有赞毁罪毁赞福。如次他边损害故。饶益故。或有赞毁福毁赞罪。摧邪等故。佞引利故。或有赞毁亦福亦罪。毁赞亦尔。谓顺浅小违深广等。或有赞毁毁赞非罪非福。谓如彼心增上犯乱。或重苦逼。或未受戒无记所作。若赞毁罪。必他胜处。设他胜处。 现代汉语译本 至于下凡（堕落）。善心所作，皆非犯戒的缘故。或者有不作（善事）而犯戒的，比如随喜（他人作恶）。其余语句应该了解。如果犯戒必定染污（心性），如果染污必定犯戒。这里有四种情况。第一种情况是，无覆无记（既非善亦非恶的心理状态），无知，放逸。这种罪过助长恶行，招感恶果的缘故。第二种情况是，想要断除恶行，生起意乐（强烈的愿望），发起勤奋精进，烦恼炽盛，压制其心，时时多次发生（犯戒行为）。其余语句应该了解。如果犯戒必定是罪过，如果构成罪过也必定是犯戒。这是顺着前面的语句，因为犯戒而心神错乱等，对所作所为一无所知，所以是思业（由思想驱动的行为）的缘故。如果有重罪，也是业道（导致恶果的行为），如果存在业道，也是重罪。这有四种情况分别说明。或者有的是重罪但不是业道，比如卖酒等，以及其他一部分。或者有的是业道但不是重罪，比如绮语等。其余语句应该了解。如果（犯）重罪和业道，也必定舍戒（放弃戒律）吗？如果舍戒，也是重罪吗？应该作四句分析。第一种是中下品缠（中等或下等的烦恼缠绕），犯了他胜处（根本戒），因为有惭愧心，也不深陷其中，认为这是功德。第二种是自己以及引导他人，舍弃菩提愿（成佛的愿望）。第三种是上品缠（上等的烦恼缠绕），总的或分别地犯了他胜处，犯了根本罪，除了尔所相（某种特定情况）。作为第四种情况。问：如果这样，为什么《梵网经》说，菩萨戒有受法，而没有舍法，有犯戒也不会失去（戒体），直到未来世？答：下乘（小乘）转向大乘（大乘），有应该舍戒的情况，放弃菩萨戒，没有应该这样的情况。或者菩萨戒，没有完全的犯戒，没有完全失去（戒体），如前面所说。二、别相（具体情况）：如果对自他，赞扬或毁谤必定是罪过吗？如果毁谤或赞扬，也是福德吗？这里有四种情况。或者有赞扬是罪过，毁谤是福德，依次是因为对他人造成损害，因为对他人有饶益。或者有赞扬是福德，毁谤是罪过，因为摧毁邪恶等，因为用花言巧语引诱利益。或者有赞扬既是福德也是罪过，毁谤也是如此。这是顺着浅显狭小，违背深刻广大的（原则）等。或者有赞扬或毁谤，毁谤或赞扬，既不是罪过也不是福德。这是因为他的心受到增上犯乱（强烈的干扰），或者受到严重的痛苦逼迫，或者没有受戒，无记所作（无意识的行为）。如果赞扬是罪过，必定是他胜处（根本戒）。如果是他胜处（根本戒），
English
English version As for falling into lower realms. Actions done with good intentions are not considered violations. However, there are instances of violating without acting (in a positive way), such as rejoicing in others' evil deeds. The remaining statements should be understood accordingly. If one violates, defilement (of the mind) is certain; if defilement occurs, violation is certain. There are four possibilities here. The first is being obscured and indifferent (neither good nor bad mental state), ignorant, and negligent. This sin aids evil and invites its consequences. The second is desiring to cut off evil, generating intention (strong desire), initiating diligent effort, with afflictions raging, suppressing the mind, occurring frequently. The remaining statements should be understood accordingly. If one violates, it is certainly a sin; if it constitutes a sin, it is certainly a violation. This follows the previous statement, because of being confused due to violation, being unaware of what one is doing, therefore it is karma of thought (action driven by thought). If there is a grave offense, it is also a path of karma (action leading to negative consequences); if there is a path of karma, it is also a grave offense. These are explained separately in four possibilities. Or there are those that are grave offenses but not paths of karma, such as selling alcohol, and other parts. Or there are those that are paths of karma but not grave offenses, such as frivolous speech. The remaining statements should be understood accordingly. If (committing) a grave offense and a path of karma, is it certain that one abandons the precepts (renounces the vows)? If one abandons the precepts, is it also a grave offense? Four possibilities should be analyzed. The first is being entangled in medium or lower-grade afflictions, violating a defeat (root precept), because of having shame, and not being deeply immersed in it, considering it a merit. The second is oneself and guiding others to abandon the Bodhi vow (vow to attain Buddhahood). The third is being entangled in upper-grade afflictions, violating a defeat generally or specifically, committing a root offense, except for certain specific circumstances. As the fourth possibility. Question: If so, why does the Brahma Net Sutra say that the Bodhisattva precepts have a method of receiving them, but no method of abandoning them, and violating them does not lose (the precept body), until the future? Answer: The Lower Vehicle (Hinayana) turning to the Great Vehicle (Mahayana), there are cases where one should abandon the precepts, renounce the Bodhisattva precepts, there are no cases where one should do so. Or the Bodhisattva precepts, there is no complete violation, no complete loss (of the precept body), as mentioned earlier. Two, specific aspects: If one praises or defames oneself or others, is it certainly a sin? If one defames or praises, is it also a merit? There are four possibilities here. Or there is praising that is a sin, and defaming that is a merit, respectively because it causes harm to others, because it benefits others. Or there is praising that is a merit, and defaming that is a sin, because of destroying evil, because of enticing with flattery for personal gain. Or there is praising that is both a merit and a sin, and defaming is also the same. This follows the shallow and narrow, violating the profound and vast (principles), etc. Or there is praising or defaming, defaming or praising, that is neither a sin nor a merit. This is because his mind is disturbed by overwhelming confusion, or is oppressed by severe suffering, or has not taken precepts, or is acting unconsciously. If praising is a sin, it is certainly a defeat (root precept). If it is a defeat (root precept), --------------------------------------------------------------------------------
Chinese
亦赞毁耶。谓轻重相难可决定。随位持犯极微细故。然约初业四句分别。谓有赞毁而非重罪。虽有爱憎。不为利等。虽染犯罪。而非重故。余句应知。此中且说赞毁一戒。所余持犯类此应知。谓菩萨戒。与诸行心。广荡无方。无所据碍。行者之机。过尘沙故。万行一一以千门。应尘机。修一一故。罪福之性难别。一行应尘之故。邪正之相易滥。虽无数机。皆入菩萨之道。虽无碍门。莫出菩提之因。无不道故。高出狭情之谤。皆为因故。深入广慧之叹。虽同人面。岂合一相。虽向远路。宁唯特足。如契经言。于乘缓者。乃名为缓。于戒缓者。不名为缓。菩萨摩诃萨。于此大乘。心不懈缦。是名奉戒。为护正法。以大乘水。而自澡浴。是故菩萨。虽现破戒。不名为缓。三究竟者。即以二空亡三轮相。如契经言。应以不护圆满净戒波罗密多。犯无犯相。不可得故。谓戒。罪。人。三轮之相。不即缘故。虽相非无。不离缘故。自性非有。即。离。中间。亦不可得。性非有故。勿增能持。相非无故。不拨无犯。空而不拨。不失戒相。有而不增。无犯戒性。虽明轻重是非之相。而见三轮。非究竟行。诸法如义。即名如来。由修无我。之所得故。此无相行。永断二障。能满二利。名为究竟。何者。一念之内三际圆融。便谓菩提。不离 现代汉语译本 是否可以赞扬或诋毁（菩萨戒）呢？因为（菩萨戒的）轻重难以决定，随顺不同地位的持戒或犯戒都极其细微。然而，就初学菩萨而言，可以分为四种情况：第一种是赞扬和诋毁都不是重罪。虽然有爱憎之心，但不是为了利益等目的；虽然染污了（菩萨戒）而犯罪，但不是重罪。其余的情况可以类推得知。这里且说赞扬或诋毁一条戒律，其余的持戒或犯戒都可以依此类推。菩萨戒与各种修行之心，广大无边，没有固定的依据和障碍。修行者的根机，超过尘沙的数量。万行中的每一行，都以千门来适应尘世的根机，修习每一行。罪与福的性质难以区分，因为一行要适应各种根机。邪与正的相状容易混淆。虽然有无数的根机，都进入菩萨之道；虽然有无碍之门，没有超出菩提之因。没有不是道的。高出狭隘之情的诽谤，都是成佛的因。深入广阔智慧的赞叹，虽然都是人面，怎么会是同一个相貌？虽然走向遥远的路途，难道只有一双脚就够了吗？如同契经所说：‘对于大乘佛法懈怠的人，才叫做懈怠；对于戒律懈怠的人，不能叫做懈怠。菩萨摩诃萨，对于此大乘佛法，心不懈怠，这叫做奉持戒律。为了守护正法，用大乘之水，来洗涤自身。’所以菩萨，即使示现破戒，也不能叫做懈怠。 三究竟是指以二空（人空和法空）来泯灭三轮相（持戒者、所持之戒、持戒行为）。如同契经所说：‘应当以不执著（能持、所持、持戒）来圆满清净的戒波罗蜜多（戒到彼岸），因为犯戒和不犯戒的相状都不可得。’戒、罪、人（持戒者）这三轮的相状，不是即缘的。虽然相状并非没有，但不离缘起。自性并非实有，即、离、中间，也都不可得。自性并非实有，所以不要增加能持之心；相状并非没有，所以不要否定没有犯戒。空而不否定，不失去戒相；有而不增加，没有犯戒的自性。虽然明白轻重是非的相状，但见到三轮体空，就不是究竟的修行。诸法如其本义，就叫做如来（Tathagata），因为修习无我（Anatta）而得到的缘故。这种无相的修行，永远断除二障（烦恼障和所知障），能够圆满二利（自利和利他），叫做究竟。什么叫做究竟呢？一念之内三际（过去、现在、未来）圆融，就叫做菩提（Bodhi），不离（当下）。