Chinese
邪见已上五种名五利使。贪嗔已下五种钝使。利使五种为见谛烦恼。能迷实理令不得见。钝使五种为修道烦恼。能障事中修之行。须陀洹人断见谛烦恼尽。斯陀含阿那含修道烦恼而未尽。阿罗汉断三界见谛修道二轮烦恼尽。故不生三界。小乘法中。用此使以辨烦恼。若大乘教中。则用五住以辨烦恼。 五住地烦恼 见一切处住地(遍通三界烦恼)欲爱住地(欲界烦恼)色爱住地(无色界烦恼)小乘三果四向。渐断前四住地烦恼未尽。故在三界中受分段生死。阿罗汉辟支佛地前三贤菩萨。乃至十住已还。断四住地烦恼尽。故免三界分段生死。仍有无明住地渐断未尽。故受三界外变易生死。故经云。阿罗辟支佛大力菩萨三种意生身。悉受变。 三种意生身者 初地二地三地。名摩跋提乐意生身。四五六地。名觉法自性性意生身。七八九十地。名种类俱生无行作意生身。 功德品法门名义第三 三归 归依佛。归依法。归依僧。 四依 依法不依人。依义不依语。依智不依识。依了义经不依不了义经。 五戒 一不杀生。二不偷盗。三不邪淫。四不妄语。五不饮酒。是为五戒。净度经云。持定者天令五神护之。五戒定者二十五神营救门户不令恶□。 八戒 一不杀。二不盗。三 现代汉语译本 邪见等五种（邪见、戒禁取见、疑见、身见、边见）被称为五利使。贪、嗔等五种（贪、嗔、痴、慢、疑）被称为五钝使。五利使是见谛（dṛṣṭi-satya）烦恼，能够迷惑真实的道理，使人不能证见真理。五钝使是修道烦恼，能够障碍在事相中修行的行为。须陀洹（Srotaāpanna，入流果）之人断尽见谛烦恼。斯陀含（Sakṛdāgāmin，一来果）、阿那含（Anāgāmin，不还果）之人修道烦恼尚未断尽。阿罗汉（Arhat，无学果）断尽三界（欲界、色界、无色界）的见谛、修道二种烦恼，所以不再于三界中受生。在小乘佛法中，用这些‘使’来辨别烦恼。如果在大乘佛法中，则用五住地来辨别烦恼。 五住地烦恼：见一切处住地（Sarvatraga-bhūmi，遍通三界的烦恼），欲爱住地（Kāma-rāga-bhūmi，欲界烦恼），色爱住地（Rūpa-rāga-bhūmi，色界烦恼），无色爱住地（Arūpa-rāga-bhūmi，无色界烦恼）。小乘的三果（须陀洹、斯陀含、阿那含）和四向（预流向、一来向、不还向、阿罗汉向），逐渐断除前四住地的烦恼但尚未断尽，所以在三界中承受分段生死。阿罗汉、辟支佛（Pratyekabuddha，缘觉）以及地上菩萨（Bhūmi-bodhisattva）之前的贤位菩萨，乃至十住位之前的菩萨，断尽四住地烦恼，所以免除三界的分段生死。但仍然有无明住地（Avidyā-bhūmi）的烦恼逐渐断除但尚未断尽，所以承受三界外的变易生死。所以经中说，阿罗汉、辟支佛、大力菩萨这三种意生身，都承受变易生死。 三种意生身是：初地（Prathamā-bhūmi，欢喜地）、二地（Dvitīyā-bhūmi，离垢地）、三地（Tritīyā-bhūmi，发光地），称为摩跋提乐意生身（Manobhava-kāya）。四地（Caturthī-bhūmi，焰慧地）、五地（Pañcamī-bhūmi，难胜地）、六地（Ṣaṣṭhī-bhūmi，现前地），称为觉法自性性意生身（Dharma-svabhāva-kāya）。七地（Saptamī-bhūmi，远行地）、八地（Aṣṭamī-bhūmi，不动地）、九地（Navamī-bhūmi，善慧地）、十地（Daśamī-bhūmi，法云地），称为种类俱生无行作意生身（Jāti-sahaja-anabhisaṃskāra-kāya）。 功德品法门名义第三 三归：归依佛（Buddha）。归依法（Dharma）。归依僧（Saṃgha）。 四依：依法不依人，依义不依语，依智不依识，依了义经不依不了义经。 五戒：一不杀生。二不偷盗。三不邪淫。四不妄语。五不饮酒。这就是五戒。《净度经》说：‘持守戒律的人，上天会派遣五位神来守护他。持守五戒的人，会有二十五位神来守护他的门户，不让邪恶侵入。’ 八戒：一不杀。二不盗。三不淫。
English
English version The five 'anusayas' beginning with false views (wrong view, adherence to rules and rituals, doubt, self-view, extreme views) are called the five 'quick' anusayas. The five 'anusayas' beginning with greed and anger (greed, anger, delusion, pride, doubt) are called the five 'slow' anusayas. The five 'quick' anusayas are afflictions of 'seeing the truth' (dṛṣṭi-satya), which can delude the true principle and prevent one from seeing it. The five 'slow' anusayas are afflictions of 'cultivating the path', which can obstruct the practice of cultivation in matters. A Srotaāpanna (stream-enterer) has completely eradicated the afflictions of 'seeing the truth'. A Sakṛdāgāmin (once-returner) and an Anāgāmin (non-returner) have not yet completely eradicated the afflictions of 'cultivating the path'. An Arhat (worthy one) has completely eradicated the two types of afflictions, 'seeing the truth' and 'cultivating the path', in the three realms (desire realm, form realm, formless realm), so they are no longer born in the three realms. In the Hinayana (small vehicle) teachings, these 'anusayas' are used to distinguish afflictions. In the Mahayana (great vehicle) teachings, the five 'abodes' are used to distinguish afflictions. The five abodes of afflictions: the abode of 'seeing all places' (Sarvatraga-bhūmi, afflictions that pervade the three realms), the abode of 'desire-realm love' (Kāma-rāga-bhūmi, afflictions of the desire realm), the abode of 'form-realm love' (Rūpa-rāga-bhūmi, afflictions of the form realm), the abode of 'formless-realm love' (Arūpa-rāga-bhūmi, afflictions of the formless realm). The three fruits (Srotaāpanna, Sakṛdāgāmin, Anāgāmin) and four paths (path to stream-entry, path to once-returning, path to non-returning, path to Arhatship) of the Hinayana gradually eradicate the afflictions of the first four abodes, but have not yet completely eradicated them, so they undergo segmented birth and death in the three realms. Arhats, Pratyekabuddhas (solitary Buddhas), and Bodhisattvas before the Bhūmi-bodhisattvas (grounded bodhisattvas), up to and including those before the tenth abode, have completely eradicated the afflictions of the four abodes, so they are freed from segmented birth and death in the three realms. However, they still have the abode of ignorance (Avidyā-bhūmi), which is gradually being eradicated but has not yet been completely eradicated, so they undergo transformative birth and death outside the three realms. Therefore, the sutra says that Arhats, Pratyekabuddhas, and powerful Bodhisattvas, these three types of 'mind-made bodies', all undergo transformation. The three types of 'mind-made bodies' are: the first ground (Prathamā-bhūmi, Joyful Ground), the second ground (Dvitīyā-bhūmi, Stainless Ground), and the third ground (Tritīyā-bhūmi, Luminous Ground), which are called the Manobhava-kāya (mind-born body). The fourth ground (Caturthī-bhūmi, Radiant Wisdom Ground), the fifth ground (Pañcamī-bhūmi, Difficult to Conquer Ground), and the sixth ground (Ṣaṣṭhī-bhūmi, Manifest Ground) are called the Dharma-svabhāva-kāya (Dharma-nature body). The seventh ground (Saptamī-bhūmi, Far-Reaching Ground), the eighth ground (Aṣṭamī-bhūmi, Immovable Ground), the ninth ground (Navamī-bhūmi, Good Wisdom Ground), and the tenth ground (Daśamī-bhūmi, Cloud of Dharma Ground) are called the Jāti-sahaja-anabhisaṃskāra-kāya (innate, unconditioned, mind-made body). Chapter on Merits and Virtues, Definitions of Dharma Terms, Third The Three Refuges: Taking refuge in the Buddha. Taking refuge in the Dharma. Taking refuge in the Saṃgha. The Four Reliances: Rely on the Dharma, not on the person. Rely on the meaning, not on the words. Rely on wisdom, not on consciousness. Rely on sutras of definitive meaning, not on sutras of provisional meaning. The Five Precepts: First, do not kill. Second, do not steal. Third, do not engage in sexual misconduct. Fourth, do not lie. Fifth, do not consume intoxicants. These are the Five Precepts. The 'Jing Du Sutra' says: 'Those who uphold the precepts, the heavens will send five gods to protect them. Those who uphold the Five Precepts, twenty-five gods will guard their gates, preventing evil from entering.' The Eight Precepts: First, do not kill. Second, do not steal. Third, do not engage in sexual activity. --------------------------------------------------------------------------------
Chinese
不淫。四不妄语。五不饮酒。六不得带珮璎珞。香油涂身。香熏衣裳。七不得歌舞作唱及故往观听。八不得上高广大床。是为八戒。此是白衣一日一夜持出家戒。 十无尽戒 一不杀生。二不偷盗。三不邪淫。四不妄语。五不沽酒。六不说出家在家菩萨过失。七不为贪利自赞毁他。八不故悭。九不故嗔。十不故谤三宝藏。从今身至佛身不得犯。若有犯失。四十二贤圣法此是菩萨戒。 三聚净戒 一切恶无不断。是摄律仪戒。一切善无不修。是摄善法戒。一切众生无不度。是摄众生戒。此三聚戒者菩萨道。一不杀生。二不偷盗。三不邪淫。四不妄语。五不绮语。六不两舌。七不恶口。八不贪欲。九不嗔恚。十不邪见。十地论中有五种十善。一者人天十善。二者声闻十善。三者缘觉十善。四者菩萨十善。五者佛十善。五种之别言多义广。备在论中。此不具载。 六念 第一念佛。佛是众生无上慈父。第二念法。法是众生烦恼良药。第三念僧。僧是众生三乘福田。第四念戒。戒是众生防非止恶。第五念舍。舍是众生除悭杂着。第六念天。天是众生清净果报。此天非三界之天。谓第一义也。净故名为天。 六和敬 身同。口同。意同。戒同。施同。见同。是谓六同。等修佛法。离诸慢争。故名和敬。 现代汉语译本 不邪淫。不说谎。不饮酒。不佩戴珠宝璎珞，不用香油涂身，不用香熏衣裳。不歌舞作乐及故意去观看听取。不上高大宽敞的床。这称为八戒。这是在家居士一日一夜持守的出家戒律。 十无尽戒：一不杀生。二不偷盗。三不邪淫。四不妄语。五不卖酒。六不说出家或在家菩萨的过失。七不为了贪图利益而自我赞扬、诋毁他人。八不故意吝啬。九不故意嗔怒。十不故意诽谤三宝（佛、法、僧）。从今生到成佛之前都不得违犯。如有违犯，就违背了四十二贤圣法，这是菩萨戒。 三聚净戒：断除一切恶行，这是摄律仪戒。修习一切善行，这是摄善法戒。度化一切众生，这是摄众生戒。这三聚戒是菩萨道。一不杀生。二不偷盗。三不邪淫。四不妄语。五不绮语（花言巧语）。六不两舌（挑拨离间）。七不恶口（恶语伤人）。八不贪欲。九不嗔恚。十不邪见。在《十地论》中有五种十善：一者人天十善。二者声闻十善。三者缘觉十善。四者菩萨十善。五者佛十善。这五种十善的区别在于内容广泛，意义深远，详细内容都在论中，这里不再一一列举。 六念：第一念佛（Buddha）。佛是众生无上的慈悲之父。第二念法（Dharma）。法是众生去除烦恼的良药。第三念僧（Sangha）。僧是众生修积三乘福报的福田。第四念戒（Śīla）。戒是众生防止过错、停止恶行的保障。第五念舍（Tyāga）。舍是众生去除悭吝、摆脱执着的途径。第六念天（Deva）。天是众生清净的果报。这里的天并非三界之天，而是指第一义谛。因为清净所以称为天。 六和敬：身和同住，口和无诤，意和同悦，戒和同修，利和同均，见和同解。这称为六同。共同修习佛法，远离各种傲慢和争斗，所以称为和敬。
English
English version No sexual misconduct. No false speech. No drinking alcohol. No wearing jewelry or garlands, no using perfumed oils on the body, and no using incense to scent clothing. No singing, dancing, or playing music, and no intentionally going to watch or listen to them. No sitting on high and large beds. These are called the Eight Precepts. This is a layperson observing the monastic precepts for one day and one night. The Ten Inexhaustible Precepts: 1. No killing. 2. No stealing. 3. No sexual misconduct. 4. No false speech. 5. No selling alcohol. 6. No speaking of the faults of monastic or lay Bodhisattvas. 7. No praising oneself and disparaging others for the sake of greed. 8. No intentional stinginess. 9. No intentional anger. 10. No intentional slandering of the Three Jewels (Buddha, Dharma, Sangha). One must not violate these from this life until Buddhahood. If there is a violation, one violates the Forty-two Virtuous and Holy Dharmas; this is the Bodhisattva Precept. The Three Clusters of Pure Precepts: Ceasing all evil, this is the Precept of Restraining Unwholesome Actions (Saṃvara-śīla). Cultivating all good, this is the Precept of Accumulating Wholesome Dharmas (Kuśala-dharma-saṃgraha-śīla). Liberating all sentient beings, this is the Precept of Benefiting Sentient Beings (Sattvārtha-kriyā-śīla). These Three Clusters of Precepts are the Bodhisattva Path. 1. No killing. 2. No stealing. 3. No sexual misconduct. 4. No false speech. 5. No frivolous speech. 6. No divisive speech. 7. No harsh speech. 8. No greed. 9. No anger. 10. No wrong views. In the *Ten Bhumi Sutra* (*Daśabhūmika Sūtra*) there are five types of Ten Wholesome Actions: 1. The Ten Wholesome Actions of humans and devas. 2. The Ten Wholesome Actions of Śrāvakas. 3. The Ten Wholesome Actions of Pratyekabuddhas. 4. The Ten Wholesome Actions of Bodhisattvas. 5. The Ten Wholesome Actions of Buddhas. The differences between these five types are vast in content and profound in meaning, detailed in the treatise, and will not be listed here. The Six Recollections: First, recollection of the Buddha (Buddha). The Buddha is the supreme compassionate father of all sentient beings. Second, recollection of the Dharma (Dharma). The Dharma is the good medicine for the afflictions of all sentient beings. Third, recollection of the Sangha (Sangha). The Sangha is the field of merit for all sentient beings to cultivate the blessings of the Three Vehicles. Fourth, recollection of the Precepts (Śīla). The Precepts are the protection for all sentient beings to prevent faults and stop evil. Fifth, recollection of Generosity (Tyāga). Generosity is the means for all sentient beings to remove stinginess and escape attachment. Sixth, recollection of the Devas (Deva). The Devas are the pure reward of all sentient beings. The Devas here are not the devas of the Three Realms, but refer to the ultimate truth. Because of purity, it is called Deva. The Six Harmonies: Harmony in body, harmony in speech, harmony in mind, harmony in precepts, harmony in benefits, harmony in views. These are called the Six Harmonies. Together cultivating the Buddhadharma, away from all arrogance and strife, therefore it is called harmony and respect. -------------------------------------------------------------------------------- 亦名质直心。