Chinese
欲心心明犯则易。色犯则难。易者不犯。当知难者亦持也。亦可心为本根身口为末。但言心持身口可知也。人解此一戒是总从下九戒上发得。若犯下九戒。此戒则犯无别恶对总。又无总恶来侵也。又解此戒别自有体。何以然。如似欲起瞋心则犯此戒正起忿怒骂辱。前人则破第三戒余八类尔也。于诸尊长不起慢心者。此明敬上也。尊长者德高量远思得于物名为尊长。不必者年也。于此尊长正应修敬奉养咨戏未闻曰有冥闰。若自举陵物法水不沾。譬犹高峰雨水不高故言不起慢心也。不起恚心者。此明接下。若瞋于人则于物有隔。何能以道相及敝拔其苦故言不起恚心。前戒明不起慢心。以请法以怀此明以化物为行耳。总他身色者。八尺之体名身。形容圭丽日色。鸟马七珍名外众具也。不起疾心者。夫为菩萨以庆物为怀。若于他有疾妒。彼所德何能施乐于人。故言不起疾心。于内外法者。头目支节名内。七珍为外。不起悭心者。上所由于他宝货不起嫉心者。何今日明自不悭。故能于他不疾妒也耳。世尊我从今日以下。第二明摄众生戒。初二受是摄物之具。下二受所摄众生也。自道己受畜财物者。菩萨积财恒沙意在为物故。言不自为己。凡有所受悉为成熟者。明前人乏少食衣修善莫由故。须成熟也。不自为己行四摄法者。欲明人 现代汉语译本 贪欲之心，在念头萌生时就容易察觉并制止，触犯此戒也较容易。而对于美色的贪恋，则难以控制，触犯此戒也更难。容易控制的，就不会去触犯。应当明白，能控制难控制的，也是一种持戒。也可以说，心是根本，身口是末节。只要说心能持戒，身口自然可知也会持戒。人们理解这条戒律，是从下面九条戒律总括而来的。如果触犯了下面九条戒律中的任何一条，这条戒律也就被触犯了，没有其他的恶行可以单独对应总戒。也没有总的恶行可以侵犯它。另一种解释是，这条戒律本身有其独立的体性。为什么这么说呢？比如，如果生起嗔恨心，就触犯了这条戒律。如果真的发起愤怒，谩骂侮辱他人，那就破坏了第三条戒律。其余八条戒律也是如此。对于诸位尊长不起傲慢心，这是说明要尊敬长辈。尊长是指那些道德高尚、器量宏大、能为他人着想的人，这才是尊长，不一定是指年龄大的人。对于这样的尊长，就应该恭敬奉养，请教学习，不要自以为是，好像自己什么都懂。如果自高自大，轻视他人，就像高山上的雨水，不会润泽到低处。就像高峰上的雨水，地势不高的地方就无法得到滋润，所以说不起傲慢心。不起嗔恚心，这是说明要接纳下辈。如果对人嗔恨，就会与他人产生隔阂，又怎么能用佛法去帮助他们，解除他们的痛苦呢？所以说不起嗔恚心。前面的戒律是说不起傲慢心，是为了请教佛法；这条戒律是说不起嗔恚心，是为了用佛法教化众生。总括他人之身色，八尺之躯称为身，美丽的容貌和光彩，以及鸟、马、七宝等，称为身外之物。不起嫉妒心，作为菩萨，应该以祝福他人为怀。如果对他人有嫉妒心，那么他人所拥有的美德，又怎么能用来施乐于人呢？所以说不起嫉妒心。对于内外之法，头目肢节称为内，七宝称为外。不起悭吝心，上面所说的是不要由于他人的宝货而生起嫉妒心，那么今天说明自己不悭吝，才能不对他人产生嫉妒。世尊，我从今天开始以下。第二部分说明摄受众生戒。前面的两条戒律是摄受众生的工具，后面的两条戒律是被摄受的众生。自己说自己受持畜积财物，菩萨积聚财物，是为了利益众生，所以说不是为了自己。凡是所接受的，都是为了成熟众生，说明有的人缺少食物和衣服，没有办法修善，所以需要用财物来帮助他们成熟。不是为了自己而行四摄法，是为了说明人。
English
English version The desire of lust is easy to detect and restrain when it arises in the mind, and it is also easier to avoid violating this precept. However, the craving for beauty is difficult to control, and it is more difficult to avoid violating this precept. What is easy to control will not be violated. It should be understood that being able to control what is difficult to control is also a form of upholding the precepts. It can also be said that the mind is the root, and the body and speech are the branches. As long as it is said that the mind can uphold the precepts, it is naturally known that the body and speech will also uphold the precepts. People understand this precept as being summarized from the following nine precepts. If any of the following nine precepts are violated, this precept is also violated, and there is no other evil deed that can be individually associated with the general precept. Nor can any general evil deed violate it. Another explanation is that this precept itself has its own independent nature. Why is this so? For example, if anger arises, this precept is violated. If one truly becomes angry and scolds and insults others, then the third precept is broken. The remaining eight precepts are similar. Not having arrogance towards venerable elders, this explains the need to respect elders. Venerable elders refer to those who are virtuous, broad-minded, and considerate of others. This is what makes a venerable elder, not necessarily age. Towards such venerable elders, one should be respectful and supportive, seeking guidance and learning, and not be self-righteous, as if one knows everything. If one is arrogant and looks down on others, like rainwater on a high mountain, it will not reach the lower places. Just like rainwater on a high peak, places that are not high enough cannot be nourished, so it is said not to have arrogance. Not having anger, this explains the need to accept juniors. If one is angry with others, there will be separation from them, and how can one use the Dharma to help them and relieve their suffering? Therefore, it is said not to have anger. The previous precept was about not having arrogance, in order to seek the Dharma; this precept is about not having anger, in order to teach sentient beings with the Dharma. Generally speaking, the body and appearance of others, the eight-foot body is called the body, and beautiful appearance and splendor, as well as birds, horses, and the seven treasures, are called external possessions. Not having jealousy, as a Bodhisattva, one should have the intention of blessing others. If one is jealous of others, then how can the virtues that others possess be used to bring happiness to others? Therefore, it is said not to have jealousy. Regarding internal and external dharmas, the head, eyes, and limbs are called internal, and the seven treasures are called external. Not having stinginess, what was said above was not to be jealous of others' treasures, so today it is explained that if one is not stingy oneself, then one will not be jealous of others. World Honored One, from today onwards. The second part explains the precepts of embracing sentient beings. The previous two precepts are the tools for embracing sentient beings, and the following two precepts are the sentient beings who are embraced. Saying that one upholds the accumulation of wealth, Bodhisattvas accumulate wealth in order to benefit sentient beings, so it is said not to be for oneself. All that is received is for the purpose of maturing sentient beings, explaining that some people lack food and clothing and have no way to cultivate goodness, so they need to be helped to mature with wealth. Not practicing the Four Embracing Dharmas for oneself, is to explain that people. --------------------------------------------------------------------------------
Chinese
若有现未之殊具亦优劣之别。是以前者以擅摄现。若众生此明化来恶之众也。菩萨积德利人故。言不自为己也。不爱染心者。无贪心也。无厌足心者。爱见之悲化物不普。上明无受便能通润无挂故。言无厌足心也。无碍心者。断除瞋恚和光化物故。言无碍心摄受众生也。亦可不爱染心不同凡夫。无厌足心不同声闻。大士两忘之行故言无碍心也。领纳前人在大乘位故。言摄受众生也。我从今日以下正明摄所上具众生。幽系者。枷[锁-金+木]拘执等也。不能烦文略总说之。言种种危难也。必欲安稳者。令彼众生免苦难也。以义饶益者。无父者慈悲荫覆。无子者现为僮仆资养。幽系者。令脱枷[锁-金+木]之苦。疾病者使彼天府调畅。以此四事益彼故。言以义饶益也。亦可以大乘训导令脱生死故。言以义饶益。此明摄善众生救现在也。我从今日以下。明恶众生未来苦也。捕养者罗网飞禽故名为捕也。饮食走兽称之曰养。众恶律仪者。十六恶律仪也。终不暂舍者。大士不离群生教以大乘故言不暂舍也。我德力时者。众生无边不可尽故。发愿得法身力时也。菩萨为此众生不一故言彼彼也。见此众生者。若恶人也。恶人降之则难故。言应折伏者而折伏之。善人屈之则易故。言而摄受之。何以故以下释正以降恶伏善故大乘在世 现代汉语译本 如果（菩萨）有过去和现在的不同特质，也有优劣的差别。因此，前者（指过去的菩萨）擅长摄受现在的众生。这里的‘众生’，是指那些被教化而来的作恶之人。菩萨积累功德利益他人，所以说不为自己。‘不爱染心’，是没有贪心。‘无厌足心’，是因为爱见之悲悯教化众生不普遍。上面说明没有受（苦）才能通达润泽，没有挂碍，所以说‘无厌足心’。‘无碍心’，是断除瞋恚，和光同尘地教化众生，所以说‘无碍心’摄受众生。也可以说，‘不爱染心’不同于凡夫，‘无厌足心’不同于声闻（乘）。大士（菩萨）具有两忘（我法二执）的修行，所以说‘无碍心’。领纳前人在大乘的地位，所以说‘摄受众生’。 ‘我从今日以下’，正是说明摄受的对象是具备（恶业）的众生。‘幽系’，是指枷锁、拘禁等。不能详细地描述，所以概括地说为‘种种危难’。‘必欲安稳者’，是让那些众生免除苦难。‘以义饶益者’，对于没有父亲的人，以慈悲之心荫蔽；对于没有儿子的人，现身作为僮仆来资助养活；对于被囚禁的人，让他们脱离枷锁的痛苦；对于生病的人，使他们的身体调和畅顺。用这四件事来利益他们，所以说‘以义饶益’。也可以用大乘佛法来训导他们，让他们脱离生死轮回，所以说‘以义饶益’。这是说明摄受善良的众生，救助他们现在的苦难。 ‘我从今日以下’，说明作恶的众生未来所受的苦难。‘捕养’，用罗网捕捉飞禽，所以称为‘捕’；用食物饲养走兽，称之为‘养’。‘众恶律仪’，是指十六种恶律仪。‘终不暂舍者’，是大士（菩萨）不离开众生，用大乘佛法教导他们，所以说‘不暂舍’。‘我德力时’，因为众生无边无尽，所以发愿获得法身之力的时候。菩萨为了这些众生不遗余力，所以说‘彼彼’。‘见此众生者’，是指那些恶人。降伏恶人很困难，所以说‘应折伏者而折伏之’。善人容易被感化，所以说‘而摄受之’。‘何以故以下’，解释正是因为要降伏恶人，感化善人，所以大乘佛法才存在于世间。
English
English version If (a Bodhisattva) has different qualities in the past and present, and also differences in superiority and inferiority, then the former (referring to past Bodhisattvas) excels at embracing present beings. Here, 'beings' refers to those who are transformed and come from evil. Because Bodhisattvas accumulate merit and benefit others, it is said that they do not act for themselves. 'Not loving and attached mind' means having no greed. 'No insatiable mind' is because the compassion of love and attachment does not universally transform beings. The above explains that without suffering, one can penetrate and nourish without hindrance, hence the saying 'no insatiable mind'. 'Unobstructed mind' means cutting off anger and transforming beings with harmony and light, hence the saying 'unobstructed mind' embraces beings. It can also be said that 'not loving and attached mind' is different from ordinary people, and 'no insatiable mind' is different from Shravakas (Hinayana practitioners). Great beings (Bodhisattvas) have the practice of forgetting both (self and Dharma), hence the saying 'unobstructed mind'. Accepting those who were previously in the Mahayana position, hence the saying 'embracing beings'. 'From this day forward' precisely explains that the object of embracing is beings who possess (evil karma). 'Imprisonment' refers to shackles, confinement, etc. Unable to describe in detail, it is summarized as 'various dangers'. 'Those who desire stability' means allowing those beings to escape suffering. 'Benefiting with righteousness' means, for those without fathers, providing compassionate shelter; for those without sons, appearing as servants to support and nourish; for those imprisoned, freeing them from the suffering of shackles; for those who are sick, harmonizing their bodies. Using these four things to benefit them, hence the saying 'benefiting with righteousness'. It can also mean guiding them with Mahayana Buddhism, allowing them to escape the cycle of birth and death, hence the saying 'benefiting with righteousness'. This explains embracing virtuous beings and rescuing them from present suffering. 'From this day forward' explains the future suffering of evil beings. 'Catching and feeding' means catching birds with nets, hence the term 'catching'; feeding beasts with food is called 'feeding'. 'Various evil precepts' refers to the sixteen evil precepts. 'Never abandoning' means that the great being (Bodhisattva) does not leave beings, teaching them with Mahayana Buddhism, hence the saying 'never abandoning'. 'When I have the power of virtue' is because beings are boundless and endless, hence the vow to obtain the power of the Dharmakaya. Bodhisattvas spare no effort for these beings, hence the saying 'each and every one'. 'Seeing these beings' refers to those evil people. Subduing evil people is difficult, hence the saying 'those who should be subdued should be subdued'. Good people are easily influenced, hence the saying 'and embrace them'. 'Why is it so' explains that it is precisely because of subduing evil people and influencing good people that Mahayana Buddhism exists in the world. --------------------------------------------------------------------------------
Chinese
。大乘在世则修善之。修善之者。天人充溢三途路塞。故言减少。此明世间若值。于如来所转法轮以下。明出世行备见。是二称种妙益故故摄不舍也。从世尊以下。第四明摄善法戒。万行之中愿我在前故。且论愿耳。摄受正法终不忘失者。六度非躬曰正。可为心轨名法。解心相续言终不忘失。此明能愿之心不忘失也。何以故以下释不得忘其愿之心。若忘其能愿之心。则忘所愿大乘之法也。下覆悚相释。若忘大乘之果则失波罗蜜妙因胜善也。下言忘波罗蜜者则不欲大乘者。前明忘因则为果。此明失因之。无能求之意故言不欲大乘也。亦可正法为因大乘为果是总。波罗蜜是别也。若菩萨以下出彼忘失之人也。不决定大乘者。菩萨亡其真解故言不决定大乘也。则不能得摄正法欲者。若无大解关心。于彼六度不生悕求之意故。言不能得摄正法欲也。下明其过。随所乐入。纵情造恶。备涉六道受罪苦叹也。故言入永不堪任越凡成圣。此明失出世胜乐即名衰也。我见如是恶罪重殊无边故。言无量大过也。又见未来以下出其不忘菩萨也。无量福者。翻上罪苦对前衰损名之为利也。法主世尊以下。第三证信也。所以明者。胜鬘受戒与时众为轨。欲使诸人防而行之。今此时会都无受戒者故须此文也。法主世尊现为我证者。如来能知胜鬘如 受而持。诸众生惑重垢深故。言善根微薄。不能玄鉴事原表故言疑网也。以十大受以下。出所疑之事。极难度故。胜鬘迹居凡下戒行高妙住极金刚故言极难度也。死生昏闇慧目不开故名痴。恶积丘陵慧忍不挥故。言非义饶益也。坠堕三途故不得安稳也。说诚实誓者。欲明事超意表。必须垂证言行相称故言诚实也。当雨天华出妙音声者。要事须除疑时众所解故誓求此也。说是语时者。经众序列也。空中雨华者。欲明胜鬘言行皆实故。神瑞致微遂其所说也。彼见妙华以下。时众都瑞生解故疑心悉除。惑尽心悦故言喜勇也。而发愿言以下。同事以生善故。言同其所行。世尊悉记以下结句也。 从尔时胜鬘以下三大愿章。所以来者。前明十受止恶之用。今此明三愿。修善之行恶止善行菩萨之常宜受戒发愿大士之行则故明之。亦可前明于行。此明发愿。行愿相资妙果可会。若但有行无愿行必孤。无行愿必虚故。先誓戒行于前发愿于后也。就此章中有三段明义。初明愿方便。第二明愿体。第三如来述成。复于佛前者。前明止善。今明行善。善义是一。其号再章故言复也。此三玄期未来愿。此作彼故言愿也。以此实愿者。行愿相称故名三实。亦可前十受不虚。今三愿无为故云实也。安慰众生者。大士修善为物离苦不寿一已故。 现代汉语译本 ‘受而持’：因为众生迷惑深重，罪业深厚，所以说善根微薄，不能深刻地了解事物的本源和表面，所以说是疑网。用十大受以下的内容，来说明所怀疑的事情。因为极其难以做到，胜鬘（Śrīmālā）虽然身处凡人的地位，但戒行高妙，安住于极其坚固的金刚境界，所以说是极其难以做到。生死昏暗，智慧的眼睛没有打开，所以叫做愚痴。罪恶堆积如山，智慧和忍辱不能发挥作用，所以说不是有意义的饶益。坠落到三恶道，所以不能得到安稳。说诚实的誓言，是为了表明事情超出了意料，必须垂示证据，言行一致，所以说是诚实。应当降下天花，发出美妙的声音，是因为重要的事情必须消除疑惑，让大众理解，所以发誓祈求这些。‘说是语时’，是经文的众序列。空中降下花朵，是为了表明胜鬘的言语行为都是真实的，神圣的祥瑞显现，成就了她所说的话。‘彼见妙华以下’，当时在场的大众都因祥瑞而生出理解，所以疑心全部消除，迷惑消尽，心中喜悦，所以说是喜悦和勇敢。‘而发愿言以下’，是同事因为生出善念，所以说和她做同样的事情。‘世尊悉记以下’是总结性的句子。 从‘尔时胜鬘以下三大愿章’，说明原因：前面说明了十受停止恶行的作用，现在说明三个愿，修习善行的行为。停止恶行，修习善行，是菩萨通常应该做的，接受戒律，发起誓愿，是大士的行为准则，所以要说明这些。也可以说前面说明了行为，这里说明发愿。行为和愿望相互资助，美好的结果可以实现。如果只有行为而没有愿望，行为必定孤立；没有行为，愿望必定虚空，所以先发誓遵守戒律，然后发愿。在这个章节中，有三个部分说明意义：首先说明愿的方便，第二说明愿的本体，第三是如来述说成就。‘复于佛前者’，前面说明了停止恶行，现在说明修习善行。善的意义是一样的，但名称再次出现，所以说是‘复’。这三个是玄妙的期望未来的愿望，因为现在这样做是为了将来实现那个愿望，所以说是愿望。‘以此实愿者’，行为和愿望相称，所以叫做三实。也可以说前面的十受不是虚假的，现在的三个愿是无为的，所以说是‘实’。‘安慰众生者’，大士修习善行是为了让众生脱离苦难，不只为了自己。