Chinese
大正藏第 45 册 No. 1907 菩萨戒本持犯要记 No. 1907 菩萨戒本持犯要记 新罗国沙门元晓述 菩萨戒者。返流归源之大津。去邪就正之要门也。然邪正之相易滥。罪福之性难分。何则或内意实邪。而外迹似正。或表业同染。而中心淳净。或有作业合少福。而致大患。或有心行顺深远。而违浅近。是以专秽道人。克私沙门。长专似迹。以亡真正。每克深戒。而求浅行。今将遣浅事。而全深。去似迹而逐实。为自忽忘。撮要记别。幸同趣者。详而取决(矣)持犯之要。有三门。一轻重门。二浅深门。三明究竟持犯门也。初门之内。有其二句。先即总判轻重。后以别显差别。言总判者。轻重垢罪中。细论支别。头类乃有八万四千。括举其要。别有三类。或四十四。如达摩戒本所说。或四十八。如多罗戒本所判。或有二百四十六轻。如别解脱戒经所立。此第二中。有共不共。共不共相。依文可解。重戒之中。总说有十。论其类别。亦有三种。或有共小之重。谓前四也。或有不共之重。谓后四也。或立在家菩萨六重。谓十重内在前六也。此中合。有共与不共。总判轻重义类如是。若明差别者。今依达摩戒本。辨其性相差别。文言。于有违犯。是染。非染。耎中上品。 现代汉语译本 《菩萨戒本持犯要记》 新罗国沙门元晓 述 菩萨戒，是返本归源的巨大渡口，是去除邪恶走向正道的关键门户。然而，邪恶和正道的表象容易混淆，罪过和福报的性质难以区分。为什么呢？因为有时内心确实邪恶，而外在表现却好像是正当的；或者外在行为相同于染污，而内心却纯洁清净；或者有的行为看似能带来少量福报，却导致大的祸患；或者有的心行顺应深远的道理，却违背了浅近的规范。因此，那些专门追求名利的道人，克扣私吞的沙门，总是专注于表面的相似之处，而丧失了真正的内涵。他们总是苛求细微的戒律，而追求浅薄的行为。现在，我将舍弃浅显的事情，而保全深远的道理；去除相似的表象，而追求真实的内涵。为了防止自己疏忽遗忘，我将撮取要点，加以记录和区别。希望志同道合的人，详细地加以研究和决断。持戒和犯戒的关键，有三个方面：一是轻重门，二是浅深门，三是明究竟持犯门。在第一个方面中，有两句话。首先是总的判断轻重，然后是分别显示差别。说到总的判断，在轻罪和重罪中，详细地讨论分支类别，总共有八万四千种。概括其要点，可以分为三大类，或者四十四种，如《达摩戒本》所说；或者四十八种，如《多罗戒本》所判；或者有二百四十六种轻罪，如《别解脱戒经》所立。在这第二种分类中，有共同的和不共同的。共同和不共同的相状，可以依据经文来理解。在重戒之中，总的说有十条。论及其类别，也有三种。或者有共同的小重罪，指前面的四条；或者有不共同的重罪，指后面的四条；或者设立在家菩萨的六重罪，指十重罪中的前六条。这里面包含着共同的和不共同的。总的判断轻重罪的义理类别就是这样。如果要明白差别，现在依据《达摩戒本》，辨别其性质和相状的差别。经文说：‘对于有违犯的情况，是染污，还是非染污？是下品、中品还是上品？’
English
English version The Essential Records on Upholding and Violating the Bodhisattva Precepts Composed by Śramaṇa Yuanxiao of Silla The Bodhisattva precepts are the great ferry for returning to the source, and the essential gateway for abandoning evil and embracing righteousness. However, the appearances of evil and righteousness are easily confused, and the natures of sin and merit are difficult to distinguish. Why is this? Because sometimes the inner intention is truly evil, while the outward appearance seems righteous; or the external actions are similar to defilement, while the inner heart is pure and clean; or some actions seem to bring a small amount of merit, but lead to great misfortune; or some mental actions accord with profound principles, but violate shallow norms. Therefore, those Daoists who specialize in worldly gains, and Śramaṇas who embezzle privately, always focus on superficial similarities, and lose the true essence. They always demand meticulous adherence to minor precepts, while pursuing shallow practices. Now, I will abandon superficial matters, and preserve profound principles; remove similar appearances, and pursue reality. To prevent myself from negligence and forgetfulness, I will extract the key points, and record and distinguish them. I hope that those with the same aspirations will study and decide on them in detail. The key to upholding and violating the precepts has three aspects: first, the gate of light and heavy; second, the gate of shallow and deep; and third, the gate of clarifying the ultimate upholding and violating. Within the first aspect, there are two sentences. First, there is the general judgment of light and heavy, and then there is the separate display of differences. Speaking of the general judgment, in light and heavy offenses, the branch categories are discussed in detail, totaling eighty-four thousand. To summarize the key points, they can be divided into three major categories, or forty-four types, as stated in the 'Dharma Precepts'; or forty-eight types, as judged in the 'Tara Precepts'; or there are two hundred and forty-six light offenses, as established in the 'Pratimoksha Sutra'. In this second classification, there are common and uncommon aspects. The appearances of common and uncommon can be understood according to the text. Among the heavy precepts, there are ten in total. Regarding their categories, there are also three types. Or there are common minor heavy offenses, referring to the first four; or there are uncommon heavy offenses, referring to the last four; or the six heavy offenses for lay Bodhisattvas are established, referring to the first six of the ten heavy offenses. This includes both common and uncommon aspects. The general judgment of the meaning and categories of light and heavy offenses is like this. If you want to understand the differences, now, according to the 'Dharma Precepts', distinguish the differences in their nature and appearance. The text says: 'Regarding cases of violation, is it defiled or undefiled? Is it inferior, middling, or superior grade?' --------------------------------------------------------------------------------
Chinese
应当了知。欲。悲。虽所作业同。而犯。无犯。异言有犯者。谓由四因。所犯诸事。无违犯者。谓由三缘。所作诸事。三缘是何。谓若彼心增上诳乱。若重苦受之所逼切。若未曾受净戒律仪。此三无犯。通一切戒。别论无犯。如文广说。于有犯中。有其二聚。重内应知。耎中上品。轻中当识。是染。非染。通而论之。四因中。若由无知。及由放逸。所犯众罪。是不染污。若烦恼盛。及由轻慢。所犯众罪。是其染污。别论染不染者。亦依本文。可知。凡说虽然。一二论者。且就初戒。以示其相。于一赞毁。有四差别。若为令彼赴信心故。自赞毁他。是福非犯。若由放逸无记心故。自赞毁他。是犯非染。若于他人。有爱恚心。自赞毁他。是染非重。若为贪求利养恭敬。自赞毁他。是重非轻。第四之中。有其三品。成三之由。亦有二途。谓由事故。及由缠故。由缠故者。若缠现行。非极猛利。或发惭愧。是为耎品。虽极猛利。无惭无愧。未见为德。犹在中品。都无惭愧。深生爱乐。见是功德。是名上品。由事故者。若毁别人。是为耎品。若毁一众。即是中品。普毁众多。乃为上品。上品之内。罪非一端。随其难别。略示三双。佛法内人。多依三学。起似佛道之魔事故。犹如师子身内之虫。乃食师子。余无能故。第一双者。依 现代汉语译本 应当了解，‘欲’（贪欲）、‘悲’（悲伤）虽然所作的业相同，但‘犯’（违犯戒律）和‘无犯’（没有违犯戒律）是不同的。说‘有犯’，是指由四种原因所导致的违犯行为。说‘无违犯’，是指由三种缘由所导致的行为。这三种缘由是什么呢？是指如果那个人由于内心极度诳乱，或者被极重的痛苦所逼迫，或者未曾受过清净的戒律，这三种情况属于‘无犯’，适用于一切戒律。个别戒律的‘无犯’情况，可以参考经文中的详细说明。 在‘有犯’中，有两种类别需要了解：重罪属于内聚（指根本戒），软罪中以上品为重，轻罪应当知晓。区分是染污还是非染污，总的来说，四种原因中，如果是由于无知或者放逸所犯的罪，是不染污的。如果是由于烦恼炽盛或者轻慢所犯的罪，是染污的。个别情况的染污与否，也可以根据经文来了解。凡是说到‘虽然’，一二论者，且就最初的戒律来展示其相状。对于赞扬和毁谤，有四种差别。如果是为了让对方生起信心而赞扬自己、毁谤他人，这是有福德而不是违犯。如果是由于放逸、无记心而赞扬自己、毁谤他人，这是违犯但不是染污。如果对他人有爱或恨的心，而赞扬自己、毁谤他人，这是染污但不是重罪。如果是为了贪求利养恭敬而赞扬自己、毁谤他人，这是重罪而不是轻罪。在第四种情况中，有三种品类。构成这三种品类的原因也有两种途径，即由于事故和由于烦恼缠缚。由于烦恼缠缚的原因，如果烦恼缠缚现行，但不是非常猛烈，或者生起惭愧心，这是软品。虽然非常猛烈，但没有惭愧心，也没有认为这是德行，这属于中品。完全没有惭愧心，并且深深地喜爱，认为这是功德，这叫做上品。由于事故的原因，如果毁谤个别人，这是软品。如果毁谤一个群体，就是中品。普遍毁谤众多人，就是上品。在上品之内，罪过不止一种。根据其难以区分的程度，略微展示三双。佛法内部的人，大多依靠三学（戒定慧）而生起类似佛道的魔事，就像狮子身体内的虫子，反而吃狮子，因为其他东西无法做到。第一双是依靠
English
English version It should be understood that 'desire' (greed) and 'sorrow' (sadness), although the actions performed may be the same, 'offense' (violation of precepts) and 'non-offense' (no violation of precepts) are different. 'Offense' refers to actions that violate precepts due to four causes. 'Non-offense' refers to actions that do not violate precepts due to three conditions. What are these three conditions? They are: if the mind is extremely confused, or if one is compelled by severe suffering, or if one has never received pure precepts. These three are considered 'non-offense' and apply to all precepts. Specific 'non-offense' situations for individual precepts can be found in the detailed explanations in the texts. Among 'offenses,' there are two categories to be aware of: serious offenses belong to the inner group (referring to fundamental precepts), while among minor offenses, the upper grade is considered serious, and light offenses should be recognized. Distinguishing between defiled and non-defiled offenses, generally speaking, among the four causes, offenses committed due to ignorance or negligence are non-defiled. Offenses committed due to strong afflictions or contempt are defiled. Specific cases of defiled and non-defiled offenses can also be understood according to the texts. Whenever 'although' is mentioned, the one or two commentators will use the initial precept to illustrate its characteristics. Regarding praise and blame, there are four distinctions. If one praises oneself and blames others to inspire faith in the other person, it is meritorious rather than an offense. If one praises oneself and blames others due to negligence or an indifferent mind, it is an offense but not defiled. If one praises oneself and blames others out of love or hatred for others, it is defiled but not a serious offense. If one praises oneself and blames others out of greed for gain and respect, it is a serious offense rather than a light offense. Within the fourth situation, there are three grades. The reasons for these three grades also come from two paths: due to circumstances and due to afflictive entanglements. Due to afflictive entanglements, if the afflictive entanglement is present but not extremely intense, or if one feels shame, it is a soft grade. Although it is extremely intense, without shame or considering it a virtue, it belongs to the middle grade. Without any shame, deeply enjoying it, and considering it a merit, it is called the upper grade. Due to circumstances, if one slanders an individual, it is a soft grade. If one slanders a group, it is the middle grade. Universally slandering many people is the upper grade. Within the upper grade, there is more than one type of offense. According to the degree of difficulty in distinguishing them, three pairs are briefly shown. People within Buddhism mostly rely on the Three Learnings (sila, samadhi, prajna) to create demonic events similar to the Buddha's path, like a worm inside a lion's body that eats the lion, because nothing else can do it. The first pair relies on --------------------------------------------------------------------------------
Chinese
于心学。有二类虫。食灭佛法。一由贪故。二由慢故。由贪故者。如有一类。闲居静虑。离诸散乱。摄心禅门。由心澄静。仿佛有见。或由邪神加力令识。于时由自少闻不别邪正。又欲引致名利恭敬。随所见识。令他闻知。耀诸世人。咸疑是圣。此由独扬似圣之迹。普抑诸僧。为无可归。以破佛法。故得重罪。是谓诸僧之大贼也。由慢故者。如有一类。长住深山。有所得心。修寂静业。魔知彼心。可以动坏。发空中声。赞其所行。其人由是。起自高心。普抑诸僧住人间者。谁当称美尔等所行。此人罪过重于前者。是谓菩萨旃陀罗也。第二双者。依于戒学。有二类虫。食灭佛法。一坐邪戒。二坐正戒。坐邪戒者。如有一类。性非质直或承邪戒。或自邪念。不衣丝麻。不食五谷。变欲贪求利养恭敬。自扬无比。诳诸痴类。希望群愚咸仰己德。普抑一切无异迹者。由是内以伤真。外以乱人。伤乱之罪。莫是为先也。坐正戒者。如有一类。性是浅近。于世大运。多慢缓时。独正其身。威仪无缺。便起自高湋池之心。慢毁乘急戒缓之众。此人全其不善。以毁大禁。转福为祸莫斯为甚也。问邪戒之罪。应如所说。持正戒者。何必是罪。所以然者。如有一类。内无诸缠。不观余人作与不作。唯察自心。独持正戒。如是菩萨何由成犯。 现代汉语译本： 关于心学，有两类虫子会蚕食佛法。一类是由于贪婪，另一类是由于傲慢。 由于贪婪的，比如有一类人，喜欢独自隐居，安静地思考，远离各种干扰，专注于禅定。由于内心澄澈平静，仿佛有所领悟。或者由于邪神的力量加持，使他们产生某种认知。这时，由于自己见识浅薄，不能分辨邪正，又想借此引来名利和恭敬，便将自己所见所识到处宣扬，迷惑世人，让人们都以为他们是圣人。这些人通过抬高自己虚假的圣人形象，贬低其他僧人，使人们无所适从，以此来破坏佛法，因此犯下重罪。这些人是僧团中的大贼。 由于傲慢的，比如有一类人，长期居住在深山中，自以为有所得，修习寂静之业。魔知道他们的心思，可以加以利用来破坏他们的修行，便在空中发出声音，赞美他们的行为。这些人因此生起高傲之心，贬低那些住在人间的僧人，认为没有人会赞美他们的修行。这种人的罪过比前一种人更重，是所谓的旃陀罗（贱民）菩萨。 第二组，关于戒律，也有两类虫子会蚕食佛法。一类是执着于邪戒，另一类是执着于正戒。 执着于邪戒的，比如有一类人，天性不正直，或者接受了邪戒，或者自己产生了邪念，不穿丝麻，不吃五谷，却想以此来贪求利益和恭敬，自我吹嘘，欺骗那些愚昧的人，希望愚人们都仰慕自己的德行，贬低一切没有这些怪异行为的人。这样的人，对内伤害了自己的真性，对外扰乱了他人。这种伤人乱人的罪过，没有比这更严重的了。 执着于正戒的，比如有一类人，天性浅薄，在世风日下，人们大多懈怠的时候，独自端正自己的行为，威仪没有丝毫缺失，便因此生起高傲自满之心，轻慢毁谤那些持戒不严谨的人。这种人完全是不善良的，因为他们毁谤了大众的戒律，将福德转变为祸患，没有比这更糟糕的了。 有人问：执着于邪戒的罪过，应该像您所说的那样。但是，持守正戒的人，为什么也一定是罪过呢？ 回答说：因为如果有一类人，内心没有各种烦恼，不观察其他人是否持戒，只是反省自己的内心，独自持守正戒，这样的菩萨怎么会犯错呢？