English
English version Each constantly harms each other with useless actions. This refers to mutually generating intentions to plot harm against each other, or cursing before the spirits of forests, trees, mountains, and tombs, causing them to decline and suffer damage. Although these actions involve killing and writing down the names of enemies, and creating their images, they all belong to physical karma (身业, shēn yè). These physical karmas merely serve to express and complete the verbal karma (语业, yǔ yè) of cursing. Sutra: 'Enchantments and sorcery lead to the destruction of their bodies' – The second is raising corpses for enchantment. This refers to mutually engaging in physical karma, killing each other. Even if there are actions of using spells to command corpses, they belong to verbal karma. These verbal karmas merely serve to express and complete the evil karma of destroying others' lives. Sutra: 'Because of hearing the name' – The third is through hearing the name of the Buddha in the past. This refers to being able to eradicate all kinds of unwholesome karma of body, speech, and mind upon hearing the name of the Buddha. Sutra: 'These evil deeds lead to mutual acceptance' – The fourth is that all wishes can be fulfilled. Those with a compassionate heart, as stated in the *Mahaprajnaparamita Shastra* (*智度论*, Zhìdù Lùn), if they practice compassion, will receive five benefits: first, weapons cannot harm them; second, poison cannot hurt them; third, fire cannot burn them; fourth, water cannot drown them; fifth, all beings filled with anger and malice will rejoice upon seeing them. 'Benefiting the mind' refers to not harming each other. 'Without resentment' is as stated in the thirty-first chapter of the *Nirvana Sutra* (*涅槃经*, Nièpán Jīng): 'I recall in a past life, I was born into a Brahmin family in the city of Fudana (富单那, Fùdānà) in Southern India. At that time, there was a king named Kalabu (迦罗富, Jiāluófù, meaning 'cruel'), who was violent, arrogant, and conceited. He was young, strong, handsome, and indulged in the five desires. Sometimes, in order to liberate sentient beings, I would meditate quietly outside that city. At that time, the king was enjoying the spring blossoms, and he went out of the city with his family, courtiers, and concubines to play in the forest, indulging in the pleasures of the five desires. His concubines left the king to play and came to me. I wanted to cut off their greed, so I taught them the Dharma. At that time, the king came looking for them and immediately saw me. He immediately developed an evil thought and asked me, 'Have you now attained the fruit of Arhat?' I said no. He then said, 'Have you attained the fruit of Anagamin?' I said no. He then said, 'If you have not attained these two fruits, then you are full of greed and afflictions. How can you freely look at my women?' I immediately replied, 'Great King, you should know that although I have not yet cut off the bonds of greed, there is truly no attachment in my heart.' The king said, 'Fool! In the world, there are Buddhas who consume air and eat fruit, and they still have greed when they see beauty.' --------------------------------------------------------------------------------
Chinese
。况汝盛年未断贪欲。云何见色而当不着。我言。大王见色不着实不因于服气食果。皆由系心无常不净。王言。若有轻他而生诽谤。云何得名修治净戒。我言。大王。若有姤心则有诽谤。我无姤心。云何言谤。王言。大德。云何名戒。大王。忍名为戒。王言。若忍是戒者。当截汝耳。若能忍者知汝持戒。即截其耳。时我被截颜容不变。时王群臣见是事已即谏王言。如是大士不应加害。王告诸臣。汝等云何知是大士。诸臣答言。见受苦时容色不变。王复语言。我当更试知变不变。即劓其鼻刖其手足。尔时菩萨无量世中修习慈悲愍苦众生。时四天王心坏瞋忿雨沙砾石。王见是已心大怖畏。复至我所长跪而言。唯愿哀愍听我忏悔。我言。大王。我心无瞋亦如无贪。王言。大德。云何得知心无瞋恨。我即立誓。我若真实无瞋恨者。令我此身平复如故。发是愿已身即平复。是故名为无嫌恨心。 经。复次至忧波私 五治不定文分为七。一机器咸臻。二戒德资润。三随所愿乐。四由昔闻名。五圣众来迎。六天人受福。七永离女身。此则初也。比丘如前。释比丘尼者。此之乞士女。谓受五百戒者。亦摄戒叉摩那及沙弥尼。 经。及余信心至受持诸戒 二戒德资润。云何名为受八分斋。智论十三云。先受三归。次为忏悔。 现代汉语译本： ‘况且你正值壮年，尚未断绝贪欲，怎么能看见美色而不动心呢？’我回答说：‘大王，我见色不动心，并非依靠服气食果，而是因为我心中常念无常和不净。’国王说：‘如果有人轻视他人而生出诽谤，怎么能称得上是修持清净的戒律呢？’我回答说：‘大王，如果心中有邪念才会产生诽谤，我心中没有邪念，怎么能说我诽谤呢？’国王说：‘大德，什么叫做戒律呢？’我回答说：‘大王，忍辱就叫做戒律。’国王说：‘如果忍辱是戒律，我就要割掉你的耳朵，如果能忍受，我就知道你持戒。’于是就割掉了我的耳朵，当时我被割掉耳朵，脸色都没有改变。当时国王的群臣看到这件事后，就劝谏国王说：‘这样的大士不应该加害。’国王告诉群臣说：‘你们怎么知道他是大士呢？’群臣回答说：‘看到他受苦时脸色不变。’国王又说：‘我将再次试验，看他变不变。’于是就割掉我的鼻子，砍断他的手脚。当时菩萨在无量世中修习慈悲，怜悯受苦的众生。当时四大天王心中充满嗔忿，降下沙砾石块。国王看到这些后，心中非常害怕，又来到我的住所，长跪着说：‘希望您能哀怜我，听我忏悔。’我回答说：‘大王，我心中没有嗔恨，也像没有贪欲一样。’国王说：‘大德，怎么知道你心中没有嗔恨呢？’我立即立下誓言：‘如果我真的没有嗔恨，就让我的身体恢复如初。’发了这个誓愿后，我的身体立刻恢复如初。所以叫做无嫌恨心。 经文：再次到忧波私（Upasika，女居士）——五治不定文分为七部分。一、机器咸臻。二、戒德资润。三、随所愿乐。四、由昔闻名。五、圣众来迎。六、天人受福。七、永离女身。这是第一部分。比丘（Bhikkhu，男性出家人）如前所述。解释比丘尼（Bhikkhuni，女性出家人）：这是乞食的女子，指受持五百条戒律的人，也包括式叉摩那（Siksamana，学戒女）和沙弥尼（Sramaneri，小沙弥尼）。 经文：以及其他有信心的人，受持诸戒——二、戒德资润。什么叫做受八分斋？《智论》第十三卷说：先受三归，然后忏悔。
English
English version: 'Moreover, you are in your prime and have not yet severed your greed. How can you not be attached when you see beauty?' I replied, 'Great King, my detachment from beauty does not rely on consuming qi or eating fruits, but on constantly contemplating impermanence and impurity.' The king said, 'If someone belittles others and gives rise to slander, how can they be said to be cultivating pure precepts?' I replied, 'Great King, if there is malice in the heart, there will be slander. I have no malice in my heart, so how can you say I slander?' The king said, 'Virtuous One, what is called a precept?' I replied, 'Great King, forbearance is called a precept.' The king said, 'If forbearance is a precept, I will cut off your ears. If you can endure it, I will know you uphold the precepts.' Then he cut off my ears. At that time, my countenance did not change when my ears were cut off. When the king's ministers saw this, they advised the king, 'Such a great being should not be harmed.' The king told the ministers, 'How do you know he is a great being?' The ministers replied, 'We see that his countenance does not change when he suffers.' The king said again, 'I will test him further to see if he changes.' Then he cut off his nose and severed his hands and feet. At that time, the Bodhisattva had cultivated loving-kindness and compassion for countless lifetimes, pitying suffering beings. Then the Four Heavenly Kings, their hearts filled with anger and resentment, rained down sand and gravel. When the king saw this, his heart was filled with great fear. He came to my dwelling, knelt down, and said, 'May you have mercy and listen to my repentance.' I replied, 'Great King, my heart has no anger, just as it has no greed.' The king said, 'Virtuous One, how can I know that you have no anger in your heart?' I immediately made a vow, 'If I truly have no anger, may my body be restored to its original state.' After making this vow, my body was immediately restored. Therefore, it is called a mind without resentment. Sutra: Furthermore, to Upasika (female lay devotee) – the five uncertain articles are divided into seven parts. 1. Machines all arrive. 2. The merit of precepts nourishes. 3. According to what is desired and rejoiced in. 4. Named from past hearing. 5. The holy assembly comes to welcome. 6. Gods and humans receive blessings. 7. Forever separated from the female body. This is the first part. Bhikkhu (male monastic) as mentioned before. Explaining Bhikkhuni (female monastic): This is a female mendicant, referring to one who upholds five hundred precepts, also including Siksamana (female trainee) and Sramaneri (novice nun). Sutra: And other faithful ones, upholding all precepts – 2. The merit of precepts nourishes. What is called observing the eight-part fast? The thirteenth volume of the Mahaprajnaparamita Sastra says: First take refuge in the Three Jewels, then repent. --------------------------------------------------------------------------------
Chinese
后为受戒。应云如诸佛尽形寿不杀生。我某甲一日夜不杀生能持不。如是不盗不淫不妄语不饮酒不坐高广大床不着花香璎珞不观伎乐过中食等名八分斋。问何以六斋日受于八戒。答是日恶鬼逐人欲夺人命。疾病凶衰不仁不吉。劫初圣人。教人持斋修善。作福以避凶衰。是时斋法不受八戒。直以一日不食为斋。后佛出世教言。汝当一日一夜如诸佛持八戒过中不食。以是功德将人至涅槃。如四天王经中说。四天王等自下观察四天下人布施持戒孝顺父母少者。四天王等便上忉利以启帝释一切诸天心皆不悦自伤叹言。修罗种多诸天种少。若布施持戒孝顺多者。帝释诸天心皆欢喜言。增益诸天众减损阿修罗。是时帝释自说偈言。六斋神足月。受持清净戒。是人寿终后。功德必如我。佛告帝释。汝三衰三毒未除。云何妄言持一日戒功德福报必得如我。若受持此戒。必应如佛诸天欢喜福德增多。又此六斋日恶鬼害人恼乱一切。若所在国邑有持斋受戒人者。恶鬼远去住处安隐。以是义故。六日持斋得福增多 问何故诸恶鬼辈以此六日恼害于人。答天地本起经说。劫初成时有异梵天王子诸鬼神父修梵志苦行满天上十二岁。于此六日割肉出血以着火中。以是义故。诸恶鬼神。于此六日辄有势力 问诸鬼神父母。何以于此六日割身肉血以着火 现代汉语译本 之后是受戒。应该这样说：‘如诸佛尽形寿不杀生。我某甲一日夜不杀生，能做到吗？’像这样，不偷盗、不邪淫、不妄语、不饮酒、不坐高广大床、不佩戴花香璎珞、不观看歌舞伎乐、过午不食等，称为八分斋（Uposatha，一种佛教的斋戒）。 问：为什么在六斋日（Uposatha days，每月初八、十四、十五、二十三、二十九、三十）受持八戒？ 答：因为这些日子恶鬼追逐人，想要夺取人的性命。会有疾病、凶险衰败、不仁慈、不吉祥的事情发生。劫初的圣人，教导人们持斋修善，作福来避免凶险衰败。那时斋法不包括受持八戒，只是以一日不吃饭作为斋戒。 后来佛陀出世教导说：‘你们应当一日一夜像诸佛一样持八戒，过午不食。’凭借这种功德，能将人引向涅槃（Nirvana，佛教的最高目标）。如《四天王经》中所说，四大天王（Four Heavenly Kings，佛教的护法神）等从下面观察四天下的人，如果布施、持戒、孝顺父母的人少，四大天王等便上忉利天（Trāyastriṃśa，佛教欲界六天之一）禀告帝释天（Indra，佛教的守护神），一切诸天的心都不高兴，自伤感叹说：‘阿修罗（Asura，一种好战的神）的种类多，诸天的种类少。’如果布施、持戒、孝顺的人多，帝释天和诸天的心都欢喜，说：‘增益诸天众，减损阿修罗。’ 这时帝释天自己说偈语：‘六斋神足月，受持清净戒，是人寿终后，功德必如我。’ 佛陀告诉帝释天：‘你的三衰（指天人五衰中的三种预兆）和三毒（贪嗔痴）还没有消除，怎么能妄言持一日戒的功德福报必定能像你一样？’如果受持此戒，必定应当像佛一样，诸天欢喜，福德增多。而且这六斋日，恶鬼会加害于人，恼乱一切。如果所在的国家城邑有持斋受戒的人，恶鬼就会远远离去，住处安稳。因为这个缘故，六日持斋能得到更多的福报。 问：为什么各种恶鬼在这六日恼害于人？ 答：《天地本起经》中说，劫初形成时，有异梵天（Brahmā，印度教的创造神）的王子，是各种鬼神的父亲，修梵志（Brahmin，婆罗门）苦行圆满天上十二年。在这六日割肉出血用来投入火中。因为这个缘故，各种恶鬼神，在这六日就特别有势力。 问：各种鬼神的父母，为什么在这六日割自身肉血用来投入火中？