“Sons of the Buddha, listen attentively. If one is to receive the
— The Brahmajāla Sūtra (English Translation by Bhikṣu Dharmamitra)
Buddha’s precepts, whether one is a king, a prince, one of the
many officials, a prime minister, a bhikṣu, a bhikṣunī, a deva of
the eighteen brahma heavens, a devaputra of the six desire realm
heavens, one of the common people, a eunuch, a male prostitute,
a female prostitute, a slave, one of the eight types of ghosts and
spiritual beings, a vajra spirit, an animal, or a transformationally
manifested person, if one simply understands the Dharma master’s
words, one will fully receive and acquire the precepts. All such beings will henceforth be known as possessed of the foremost purity.”
The Ten Grave Precepts
1. The Grave Killing Precept
2. The Grave Stealing Precept.
3. The Grave Lust Precept
此戒備三因緣成重。一是道二婬心三事遂。
This precept is equipped with three causes and conditions resulting in a Sthūlātyaya Offence:
The first is there being an Orifice;
The second is there being a Mind of Lust; and
The third is there being the Completion of the Act.
或備五。一是眾生二眾生想等。
It is also said to be equipped with five [extra conditions]:
The first there being a Sentient Being;
The second being there being the Conception of it as a Sentient Being; and so on.
後三句舉劣結過。自妻非道非處產後乳兒妊娠等。大論皆名邪婬。
The latter three clauses cite deficient cases, and concludes with their faults. [These are]:
Harmful Orifices with One’s Wife;
Doing it in the Wrong Place;
Doing it when she is Postpartum, Nursing an Infant, or Pregnant; and so on.
The Mahāprajñāpāramitā Upadeśa Śāstra itself classifies these as [causes and conditions for] Sexual Misconduct.
優婆塞戒經云。六重以制邪婬戒中復制非時非處。似如自妻非時不正犯重。
The Upāsaka Precepts Sūtra itself says that there are six [conditions that constitute a] Sthūlātyaya Offence for its definition of Sexual Misconduct, and these further regulate upon Wrong Time and Wrong Place. It also similarly expounds on Wrong Time and Wrong Orifice being [conditions constituting] a Sthūlātyaya Offence.
教人婬自無迷染但犯輕垢。或言菩薩則重。今釋聲聞菩薩同爾。不與殺盜例也。
Instructing people to engage in lust, [while] oneself lacks deluded attachment is nonetheless a Pāyattika Offence.
Some say that for the case of a Bodhisattva it is a Sthūlātyaya Offence. However, it is now said that Śrāvakas and Bodhisattvas are alike on this matter, for the prior rule with the [precepts on] killing and stealing do not apply [for this case].
人畜鬼神男女黃門二根。但令三道皆重。餘稱歎摩觸出不淨。皆是此戒方便悉犯輕垢也。
[Whether with] humans, animals, pretas, devas, men, women, paṇḍakas, or ubhayavyañjanakas, merely doing the act through any of the three orifices (mouth, genitals, anus) all constitute conditions for a Sthūlātyaya Offence.
The rest [such as], verbally praising, erotic touching, and the emitting of impurities, are all included under this precept as preparatory means (prayoga-āpatti), thus incurring a Pāyattika Offence.
而菩薩下第二階明應也。而反下第三結。此中所制皆不應為。為即犯罪故結不應也。
As for Bodhisattva, in the second section, it explains what out to be done, and in contradistinction, the third section explains what ought not to be done.
All of these regulations proscribe what ought not to be carried out, as to do so would constitute an offence. Hence it concludes with “these ought not to be done”.
4. The Grave Lying Precept
此戒備五緣成重。一是眾生二眾生想三欺誑心四說重具五前人頌解。
This precept is equipped with five causes and conditions resulting in a Sthūlātyaya Offence:
The first is there being a Sentient Being;
The second is there being The Conception of it as a Sentient Being;
The third is there being The Intent to Deceive;
The fourth is there being an Act of Wrong Speech; and
The fifth is Whether The Other Person Understands and Discerns [the Speech].
一是眾生者。謂前三品境。上品境中自父母師僧妄語犯重。
The first is there being a Sentient Being.
This is namely the Three Grades of Beings.
The Upper Grade includes one’s Father, Mother, Teacher, or Monastic, and lying to them [constitutes the condition] of a Sthūlātyaya Offence.
向諸佛聖人兩解。一云入重因。二云此人不惑。又能神力遮餘人令不聞但犯輕垢
Were one to do it to the various Buddhas and Āryas, this would have interpretations:
The first one says [that doing so] would enter into the cause of a Sthūlātyaya Offence;
The second one says that such persons cannot be misled.
As they would be able to use ṛddhis to cause any other people to be shielded from hearing [the lie], it thus only [constitutes as a condition] for a Pāyattika Offence.
聖人有大小有他心智者。有不得者今從多例。
Among the Āryas there are those of greater or lesser capacities; there are those of differing mental capacities and wisdom; and there are those who one cannot discern [to be an arya or not]; and so here we ought to follow multiple precedents.
羅漢及解行已上向說罪輕。降此或得他心或不得者例悉同重。
Unto arhats and [those at the stages of] Understanding and Practice or higher, it has been previously said to [constitute the condition] of a Pāyattika Offence.
However, in the instance that there were those whose mental capacity may or may not be certain, then whatever the case might be, it shall still be treated equally as [constituting the condition] of a Sthūlātyaya Offence.
向中品境天人等同重。正是惑解防道之限。向下品境四趣等。或言同重。今釋輕垢。
Unto those within the Middling Grade —such as devas, humans, and so on — they shall be treated equally as constituting a condition for a Sthūlātyaya Offence. These are the precise boundaries which separate one from the path of delusion and that of discernment.
Unto the Lower of Grade of Beings — such as those who are in the four destinies and so on — some say that it should be treated equally as constituting a condition for a Sthūlātyaya Offence. However, it shall now be declared as a condition for Pāyattika Offence [instead].
二眾生想。有當有疑有僻。大略同前。有言妄語心通本。向此說此不聞而彼聞說亦同重。今釋不重。於彼無心故。
The second is there being The Conception of it as a Sentient Being.
This would include [whether one is] correct, doubtful, or mistaken, and has already more or less been outlined before.
Having the Intent to Deceive is the root of the offence:
[Some say, that even if one lies and] the other person does not hear it, but someone else hears the speech, it shall be treated equally as constituting the condition for a Sthūlātyaya Offence. However, we now do not declare it as a condition for a Sthūlātyaya Offence as there was no intention [to deceive] another.
三欺誑心是業主。若避難及增上慢皆不犯。地持云。菩薩味禪石染污犯。當知菩薩起增上慢亦輕垢。遣使有兩解。
The third is Having the Intent to Speak of Another’s Offences which has two [conditions]:
The first is the intent to suppress another, [wherein one] desires to cause another person to lose [a good] name; fortune; or so on.
The second is namely the intent to punish another, [wherein one] desires to the cause another person to incur oppression and so on.
These two minds all act as the agents of karma and necessarily break this precept.
[However], if one speaks with the intent to encourage or instruct another; or if one is instructed to speak of another’s offences; then these do not constitute an offence.
The third is there being The Intent to Deceive.
Which is itself the Agent of the Karma.
However, if it is done to avoid misfortune, or out of spiritual arrogance, then it does not constitute as being a condition for an offence.
一云教他說我是聖人亦重。以士無珪璧談者為價。傍人讚說勝自道。教他道是聖。名利不入我非重也。二云聖法冥密證之在我。必須自說方重。他說坐輕。
One interpretation says that teaching others to declare of oneself as an Ārya also constitutes a Sthūlātyaya Offence;
[This is because] a Gentleman (Junzi) without a Jade Tablet and Jade Annulus is valued nevertheless by what he has spoken. But praise declared by others surpasses self-declaration.
[However, if it were to] teach others that the Path is Noble, while the promise Fame and Fortune does not enter into one’s mind, then it does not constitute as a condition for a Sthūlātyaya Offence.
A second interpretation has said that declaring that the Noble Dharma is profound and mysterious and that its realisation exists within oneself, constitutes as a condition for a Sthūlātyaya Offence only if it is proclaimed by oneself.
Otherwise, if others were proclaim it then it only constitutes as a condition for a Pāyattika Offence.
四說重具謂身證眼見。若說得四果十地八禪神通。若言見天龍鬼神。悉是重具。若說得登性地。一云既是凡法罪輕垢。
The fourth is there being the Act of Wrong Speech.
This namely concerns one’s Bodily Attainments or Direct Perception, such as declaring that one has attained:
The Four Fruits, the Ten Bhūmis, the Eight Dhyānas, the Six Superknowledges (Ṣad-Abhijñā); or so on.
Or if one declares that one has seen devas, nāgas, pretas, or so on.
For all of such cases these are acts constituting the condition for a Sthūlātyaya Offence.
However, were one to declare that one has attained the Stage of Essence (the Preparatory Stage before the Path of Seeing), then because this is declared to be but a prthagjana’s dharma, it only constitutes as a condition for a Pāyattika Offence.
五前人領解結罪時節多少兩解。一云隨人。二云隨語結。此戒既制口業。理應隨語。遠為妨損必應通人。
The fifth is Whether The Other Person Understands and Discerns [the Speech].
This concerns when and how extensively the offence is committed, and is itself of two interpretations:
The first one declares that it depends on the person;
The second declares that it depends on the words of the speaker, which binds [it].
Now as this precept only regulates the karmic act of speech itself, it ought to only be determined by the words themselves.
However, were the harm or hindrance indirect, it ought to be determined by whether to the person [heard it].
小妄語戒應隨人人復隨語。若增上煩惱犯。則失戒者復說但犯性罪。若對面不解且結方便。後追思前言忽解者。則壞輕結重。
Concerning the Precept on Minor Wrong Speech, it ought to depend on the speaker, and again it dependents on whether the speaker’s lie were influenced by intense kleśas (Greed, Hatred, or Delusion);
However, if one were to have lost the precepts but later utters a lie, then it only constitutes as the condition for a Natural Offence (prakṛti-āpatti).
If one were Face-to-Face, [and the other person] did not discern [the speech to be a lie], then it is merely a Preparatory Offence (prayoga-āpatti).
However, if that person were to later recalls the speaker’s earlier words and therein discerns them to be a lie, then it overturns what was the condition of Pāyattika Offence and now becomes a condition for a Sthūlātyaya Offence.
5. The Grave Dealing in Intoxicants Precept
6. The Grave Speaking of the Faults of the Four Assemblies Precept
此戒備六緣成重。一是眾生。二眾生想。三有說罪心。四所說罪。五所向人說。六前人領解。
This precept is equipped with six causes and conditions resulting in the Heaviness of Transgression.
The first is The Sentient Being;
The second is The Conception of it as a Sentient Being;
The third is Having the Intent to Speak of Another’s Offences;
The fourth is The Act of Speaking of Another’s Offences;
The fifth is Speaking of it toward Someone; and
The sixth is Whether The Other Person Understands and Discerns [the Speech].
一是眾生者。上中二境取有菩薩戒者方重。以妨彼上業故。無菩薩戒止有聲聞戒。及下境有戒無戒悉犯輕垢。此戒兼制以妨業緣。文云在家菩薩即是清信士女。出家菩薩是十戒具戒。又言比丘比丘尼。一云猶是出家菩薩具戒者耳。亦云是聲聞僧尼。若說此人重適亦犯重。此是行法勝者。亦損深法故。
The first is The Sentient Being.
Unto the Two Upper or Middle Grades of Beings who hold the Bodhisattva Precepts, constitutes as a condition for a Sthūlātyaya Offence, for it hinders the superior karmas of [those bodhisattvas].
However, were they not to possess the Bodhisattva Precept but posses the Śrāvaka Precepts; or if they were those of the Lower Grade of Beings who may or may not have the precepts; then these are all considered as constituting the conditions for a Pāyattika Offence.
This system of precepts regulates both one’s conduct and the prevention of obstructive karmic causes and conditions.
The text speaks of:
Lay bodhisattvas, who are namely men and women of pure faith;
Renunciant bodhisattvas, who are those who hold the ten precepts, or the full set of precepts (the ten major and forty-eight minor);
And also bhikṣus and bhikṣunīs.
One interpretation is that these [bhikṣus and bhikṣunīs] are merely the renunciant bodhisattvas who hold the full set of precepts [the ten major and forty-eight minor];
The other interpretation is that they are Śrāvaka monks and nuns.
Even if the person had engaged in an offence, it nevertheless constitutes as a condition for a Sthūlātyaya Offence. This is because this is a superior practitioner in the Dharma, and so [broadcasting this practitioner’s offences] harms the Sublime Dharma.
二眾生想。有當有疑有僻。大意同前。
The second is the The Conception of it as a Sentient Being.
These include [whether one is] correct, doubtful, or mistaken, and has already more or less been outlined before.
三說過者有兩。一陷沒心。欲令前人失名利等。二謂治罰心。欲令前人被繫縛等。此二心皆是業主。必犯此戒。若獎勸心說。及被差說罪皆不犯。
四所說過。謂七逆十重。稱犯者名字在此戒正制。若謂治罰心在第四十八破法戒制。若說出佛身血破僧。依律部本制。向僧說是謗。僧知出血等事希故輕。此正制向無戒者說。應得重。
The fourth is The Act of Speaking of Another’s Offences.
This includes the Seven Heinous Acts and the Ten Grave Precepts.
[Actually] naming the offender is [also] included within this precept’s primary regulations.
As for disciplinary penalties, these are within the Forty-Eight Minor Precept’s “Don’t Undermine the Dharma From Within” precept regulation.
As for the Vinaya’s [Precept of] Speaking of the Buddha Bleeding, then according to the Vinaya’s rules, when told to a monastic within the samgha, this is considered slander.
[However], as monastics rarely witness such events, it is thus considered as constituting a Pāyattika Offence.
[However, in regards to] this regulation, speaking about it with those who do not hold the precepts, should be considered as constituting a Sthūlātyaya Offence.
若重罪作重名說是事當義。作輕名說是論則失當義。但今心重事重。悉同犯重。此是名僻。若事僻者。實輕謂重則犯重。實重謂輕則罪輕。以其心謂輕重故。若作書遣使。一云同重。二云罪輕。然犯七逆十重前人失戒。失戒後說但犯輕垢。
If a Sthūlātyaya Offence is pointed out as a Sthūlātyaya Offence, then speaking of it in this way is correct; while pointing it out as a Pāyattika Offence, in principle, is not correct.
However, now, if it is thought to be a Sthūlātyaya Offence and it is a Sthūlātyaya Offence, then in all cases one commits a Sthūlātyaya Offence.
Concerning the unusual cases of the categorisation. If the case itself is unusual, [such as if]:
The case is actually a Pāyattika Offence but is pointed out as a Sthūlātyaya Offence, then one commits a Sthūlātyaya Offence;
The case is actually a Sthūlātyaya Offence but is pointed out as a Pāyattika Offence, then one commits a Pāyattika Offence.
This is because it depends on the mind classifying it under a Pāyattika or Sthūlātyaya Offence.
五向人說。謂上中二境無菩薩戒。向說犯重。損法深故。為下境悉輕。毀損不過深。文云。菩薩聞外道二乘說佛法過。應慈悲教化。而反自說即是向彼人說損辱為甚。六前人信解己所說口業事遂。據此時結罪。結罪多少。一云隨人。二云隨口業。
The fifth is Speaking of it toward Someone.
7. The Grave Self-Praise and Slander Precept
此二戒備五緣成重。一是眾生。二眾生想。三讚毀心。四說讚毀具。五前人領解。
This dual precept is equipped with five conditions resulting in a Sthūlātyaya Offence:
The first is The Sentient Being;
The second is The Conception of it as a Sentient Being;
The third is Having the Intent to Praise Oneself while Slandering Others;
The fourth is The Act of Praising Oneself while Slandering Others; and
The fifth is Whether The Other Person Understands and Discerns [the Speech].
一是眾生者。一云毀上中二境犯重。毀下犯輕。二云上中二境有菩薩戒者方重。惱彼妨深故。若無戒及下境有戒悉輕。惱妨淺故。
The first is The Sentient Being.
The first [interpretation] is that slandering the Upper or Middle Grades of beings is a Sthūlātyaya Offence, and slandering the Lower is a Pāyattika Offence.
The second [interpretation] is that it is [only toward] the Upper and Middle Grades of beings who hold the Bodhisattva Precepts which constitutes a Sthūlātyaya Offence, for anger [toward] them deeply obstructs [sentient beings].
[However], if the [being in question] does not hold the [Bodhisattva] Precepts or they do hold the precepts but are of the Lower Grade, then in both cases it [only] constitutes a Pāyattika Offence, for anger [toward such beings only] shallowly obstructs [sentient beings].
二眾生想。有當有疑有僻。大意同上。
The second is the The Conception of it as a Sentient Being.
These include [whether one is] correct, doubtful, or mistaken, and has already more or less been outlined before.
三讚毀心謂揚我抑他欲令彼惱。若折伏非犯。自非心正是業主。
The third is Having the Intent to Praise Oneself while Slandering Others.
This is defined as elevating oneself while lowering someone else, in order to anger that other person.
[However], if it is to change or subdue [another person’s mind], it does not constitute an offence. [It is only if] one’s intent is ill intentioned which acts as the agent of the karma.
教他兩解。一云同重。二云罪輕。
Teaching others [to praise themselves and slander others] is of two interpretations:
The first one is that it should be treated equally as constituting a Sthūlātyaya Offence;
The second one is that it [only] constitutes a Pāyattika Offence.
四說讚毀具者。此經漫云他人受毀辱。依律部有八事云云。
The fourth is The Act of Praising Oneself while Slandering Others.
This sūtra has [already] extensively explained it as the other person receiving slander or dishonour.
Relying on the Vinaya, this has eight conditions, and so on.
五前人領解者。彼人解讚毀之言。隨語語結重。增上犯已失戒後但性罪。
The fifth is Whether The Other Person Understands and Discerns [the Speech].
[This is where] the other person discerns one’s words to be [of the nature of] praising oneself while slandering another by following one’s words and expressions. This cements it as a Sthūlātyaya Offence.
Adding to this above offence, even if one has already lost the precepts, it is nevertheless an offence which is Wrong-in-Itself (prakṛti-sāvadya).
8. The Grave Acting Miserly and Insulting Others Precept (need revision)
此戒備五緣成重。一是眾生。二眾生想。三慳毀心。四示慳相。五前人領解。
This precept is equipped with five conditions [which] result in a Sthūlātyaya. First is Sentient Beings. Second is the Conception of Sentient Beings. Third is the Mind of Miserliness and Slander. Fourth is Revealing the Characteristics of Miserliness. Fifth is the Person Facing Oneself Understanding and Discriminating [it].
一是眾生者。謂上中二境犯重下境輕。二眾生想如前。
Firstly is Sentient Beings. Namely [toward] Upper and Middle Grades [of beings] is a Sthūlātyaya Transgression and [toward] the Lower is a Pāyattika. Secondly is the Conception of Sentient Beings which is the same as before [in previous sections].
三慳毀心。謂惡瞋悋惜財法而加打罵是犯。若彼不宜聞法得財。宜見訶辱皆不犯。
Thirdly is the Mind of Miserliness and Slander. [This is] namely the dharma of evil glaring and stingily cherishing wealth, then further beating and scolding [another, which] is the violation. If the other person is inadvisable to hear the Dharma or obtain wealth and [one] sees it is suitable to scold [that person], then all are a Non-Transgression.
自慳自毀正是業主。犯輕垢以前人教不犯我故。
Correct [use of] self-miserliness and slander is the agent of karma. It is a Pāyattika Offence when teaching another person [to be miserly and slander] because it is not a Self-Transgression.
四示慳相者。或隱避不與財法。或言都無。或手杖驅斥。或惡言加罵等。皆名示相。或自身示作。或使人打罵皆重。
Fourthly is Revealing the Characteristic of Miserliness. For example, concealing and evading, and not offering wealth or Dharma. Not speaking. Scolding and driving away with a stick or further with rude language, scolding [them], and so on. This is all named the Revealing Characteristics. Perhaps with one’s body revealing it or perhaps telling another to beat and scold [others]. All are a Sthūlātyaya.
若彼遣使求財請法。對使人慳。惜。或惡言呵罵皆應不重。既非對面損惱彼輕故。
If another person dispatches a messenger to beg for wealth and request Dharma, and [one] replies with stingy cherishing toward the dispatched person, for example with evil words, scolding [the original dispatcher]. All are necessarily Non-Transgressions for they are not done in front of the [dispatcher] and so harms little.
決定毘尼經云。在家菩薩應行二施。一財二法。出家菩薩行四施。一紙二墨三筆四法。
得忍菩薩行三施。一王位二妻子三頭目皮骨。當知凡夫菩薩隨宜惠施。
都杜絕故犯也。五前人領解。知悋惜之相領納打罵之言。隨事隨語結重。
此戒亦一例結重也。
9. The Grave Hatred and Refusal to Accept Repentance Precept (needs revision)
此戒具五緣成重。一是眾生。二眾生想。三隔瞋心。四示不受相。五前人領解。
This precept possesses five conditions [that] result [in] the heaviness [of transgression]. First is Sentient Beings. Second is the Conception of Sentient Beings. Third is the Mind of Refusal and Hatred. Fourth is Displaying the Mark of Rejection. Fifth is the Person Facing Oneself Understanding and Discriminating [it].
一是眾生者。上中境重下境輕也。
Firstly is Sentient Beings. [Directing these toward] Upper and Middle grades [of people] is a Sthūlātyaya, [while toward] the lower grade is a Pāyattika.
二眾生想。有當有疑有僻等同上。
Secondly is the Conception of Sentient Beings. [This] includes correct, doubtful, mistaken, and so on. Similar to above [explanations].
三隔瞋心者。不欲和解犯重。知彼未堪受悔不犯。
Thirdly is the Mind of Refusal and Hatred. Not desiring reconciliation is a Sthūlātyaya Transgression. [However,] knowing that the other does not bear regret [then] is not [constituted] a transgression.
四示不受相。或關閉斷隔發口不受。
Fourthly is Displaying the Mark of Rejection. [This] is someone shutting off, cutting off, separating, and issuing forth rejection from the mouth.
五前人領解。知彼不受。身口加逼之苦。隨身口業多少結重。
Fifthly, is the Person Facing Oneself Understanding and Discriminating [it]. Knowing that the other person rejects, and [that the person’s] body and mouth are influenced by a force of bitterness, [this person] follows the various karma of body and speech [coming from that other person], cementing the heaviness [of transgression].
10. The Grave Slander of the Three Jewels Precept
The Forty-Eight Minor Precepts
1. The Minor Not Disrespecting Teachers Precept
第一不敬師友戒。
The first is the Not Disrespecting Teachers Precept
傲不可長妨於進善。故制。
Arrogance cannot be allowed to obstruct progression in wholesomeness, thus this prohibition was made.
七眾同犯大小乘俱制。自下諸戒皆有三章。一標人謂若佛子。二序事謂中間所列。三結罪名謂輕垢。
The seven groups are similarly to transgress this precept and the Mahāyāna and Hīnayāna are both prohibited within it. All of the precepts below have three sections:
- The first covers the disciples,
- The second covers the matters of transgression,
- The third covers the names of the minor misdeeds
就序事中或差降不同三階。一勸受二明應三明不應。與十重無異。前明勸受是結戒遠緣。凡舉位人為勸。 恐在憍奢縱誕不修戒行故偏勸。王雖秉法
行故有罪有福如聖所說。若受得戒非人防 護福善增多。此階三別。一舉所勸人。二正勸令受。三明受利。下悅鬼神上匡佛法。有人言此文屬總勸受戒。若是總勸何簡高下。偏勸王官者制令恭敬。恐王憍奢故舉為言先也。 既得已下第二明應。應行敬事也。亦有三別。一序已得戒善。二應生孝敬三出所敬之境 而菩薩下第三不應生慢。前明應應行謙卑 敬讓師友。自下諸戒皆有此意。
2. The Minor Drinking Alcohol Precept
第二飲酒
戒。酒開放逸門故制。七眾同犯大小俱制。唯 咽咽輕垢。序事三階。一明過失。二制不應。三 舉非結過。過酒器與人二解。一云執杯酒器
令相勸。二云止過空器令斟酌。尋下況語應如後釋。過器尚爾況自飲乎。所以結戒。有五 五百。一五百在醎糟地獄。二五百在沸屎。三
五百在曲蛆蟲。四五百在蠅蚋。五五百在癡熟無知蟲。今之五百或是最後。與人癡藥故生癡熟蟲中也。不得教此第二制不應。教人
及非人并自飲皆制。若故下第三段舉非結過。自作教他悉同輕垢。必重病宣藥。及不為 過患悉許也。未曾有經未利飲酒此見機為
益。不同恒例。
3. The Minor Eating Meat Precept
第三食肉戒。斷大慈心。大士 懷慈為本一切悉斷。聲聞漸教。初開三種淨 肉等。後亦皆斷。文云當知斷現肉義。大經四
相品。廣明三種九種十種也。序事三階。一明 過失。二制不應。三舉非結過。若有重病飲藥 能治準律得噉。或應不制。第四食五辛戒。葷
臭妨法故制。七眾大小如前。菩薩小重發色故也。序事三階。一明單辛不應食。二明雜飲 食亦不應。三舉非結過。舊云五辛謂蒜葱
興蕖韮薤。此文止蘭葱足以為五。兼名苑分別五辛。大蒜是葫 [卄/公/ㄆ] 。茖葱是薤。慈葱是葱。 蘭葱是小蒜。興蕖是蒠蒺。生熟皆臭悉斷。經
云五辛能葷悉不食之。必有重病餌藥不斷。 如身子行法菩薩亦應不制。
15. The Minor Improper Teaching Precept
第十五僻教戒。 使人失正道故制。
Fifteen is the Improper Teaching Precept. This has been established so that one does not lead others to the wrong path.
七眾同犯大小乘不共。以所習異故。
The seven groups are able to similarly transgress, with no difference between those in the Mahayana or Hinayana; though there are differences in how they practise it.
序事三階。
This is explained in three parts:
一舉所應教人。自佛弟子謂內眾。外道謂外眾。六親善知識通內外。
The first is identifying who should be taught. These include the Disciples of the Buddha, namely the inner assembly, and external paths, namely the outer assembly, and the six close-relatives and kalyanamitras who may be inner or outer.
二明應。應教大乘經律令發菩提心。十心者十發趣心。起金剛心謂十金剛。略不說十長養。此三十是始行者急須應為開示故。
The second is what should be taught. One should teach the Mahayana Sutras and Scriptures and cause others to arouse Bodhicitta. “The ten minds” refers to the Ten Mind of Aspiration; “The Vajra Minds” are namely the “Ten Vajra [Stages]”; the “Ten Long Nurturing [Stages] are here omitted for brevity. These thirty are what beginners urgently require and thus should be explained and opened up to them.
三明不應。不應惡心教二乘外典等。若見機益物不犯。
The third is what ought not to be taught. One should not, with an evil mind, teach the Two Vehicles [of the Sravakayana and Pratyekabuddhayana] and doctrines of external paths. [However], if one sees that according to the capacity [of the other persons] it would benefit them, then it is not a transgression.
18. The Minor Acting as a Teacher Despite Insufficient Understanding Precept
第十八無解作師戒。無解強授有誤人之失故制。出家二眾。同犯大小乘俱制。三眾及在家無師範義
未制。聲聞師德在七法。誦受戒法所制。菩薩 師法必須十歲五法如初釋。序事三重。一應 誦戒解義亦是所制。日日六時晝夜各三。一
云誦未通利必須六時。已通利未必恒爾。二云恒應六時。二明不誦不解不應作師。一乖己心則自欺。誤前人則欺他也。
Saddharmatā 