English
English version 'Code of Conduct.' Maitreya (the future Buddha) received the teaching and thought in his heart: 'Why does the Tathagata (an epithet of the Buddha) have me set up the seat? Why not have Ananda (one of the Buddha's ten great disciples), Maudgalyayana (one of the Buddha's ten great disciples), and others do it?' Manjusri (symbol of wisdom) immediately knew what Maitreya was thinking and replied to Maitreya: 'You should know that the Tathagata has you spread the seat because when this Dharma is spoken, it is not something that Sravakas (disciples who hear the Dharma and practice), Pratyekabuddhas (those who achieve enlightenment on their own), and others can receive and uphold; it is purely for Bodhisattvas (those who aspire to become Buddhas) that this Dharma is proclaimed.' At that time, Maitreya immediately entered the correct reception of the Samadhi (meditative state) of his form, and set up a seat for the Buddha that was four million miles high, adorned with countless treasures, and covered with heavenly silk. The light of the seat illuminated this Trisahasra-Mahasahasra-Lokadhatu (a great chiliocosm in Buddhist cosmology). The Buddha rose and ascended the seat, and the three thousand worlds shook six times. At that time, the Tathagata told Sariputra (one of the Buddha's ten great disciples, known for his wisdom): 'Bodhisattvas have four dharmas that, when complete, fulfill their wishes. What are the four? First, their will and nature are kind and peaceful. Second, they have compassion and sorrow for all beings. Third, they are diligent and unremitting. Fourth, their minds are always at peace, and they associate with good friends. These are the four dharmas that, when complete, fulfill their wishes.' The Buddha told Sariputra: 'Bodhisattvas also have one dharma that does not lose their wishes. What is it? It is that this Bodhisattva should learn to follow and admire the past practices of Akshobhya Tathagata (the Immovable Buddha) when he was practicing the Bodhisattva path, vowing to leave home and become a Sramana (a renunciate), and in every life, not violate his original vows. Only then can he progress to obtain the title of Tathagata, from which nothing arises. This is the first benefit of a Bodhisattva. Because of leaving home, one can attain ten virtues: First, there is no state of greed and indulgence. Second, one always likes quiet places and does not engage in noisy activities. Third, one always follows the Buddha's teachings and abandons minor details. Fourth, one discards ignorant and useless dharmas. Fifth, one does not crave the love of a wife and family. Sixth, one is released from the suffering of evil realms and unlawful actions. Seventh, one obtains the peaceful and good places of heaven. Eighth, one has never violated the original virtues of past lives. Ninth, the devas (gods) love and respect him, and always long to serve him. Tenth, the dragon kings and gods always protect him. These are the ten virtues. If there is a Bodhisattva who does not abandon the Mahayana (a major branch of Buddhism) and wants to liberate all beings, he should always pursue the joy of the monastic life. This is one dharma.' --------------------------------------------------------------------------------
Chinese
不失所愿，随志所好致何佛土，如意辄成严净佛国，是则菩萨第一善利。” 佛告舍利弗：“菩萨复有二事法，不舍所愿。何谓为二？一曰、不乐小乘不学其行，不与从事，愿开度之，不说其法用教化人。二曰、常以无上正真之道，劝进众生令成佛法。是为二法。勤心正真等诲不倦，则便逮受十功德福处。何谓为十？一者、摄取佛土无小乘学。二者、纯诸菩萨圣众来会。三者、诸佛世尊常念护之。四者、十方诸佛所见叹誉，称其功德面为说法。五者、发微妙心常修正真。六者、不愿天帝释梵王，心常精勤志存正道。七者、若生人间作转轮王，主四天下以道教导。八者、所生之处不违道业，常见诸佛无上正真。九者、诸天人民所见爱敬。十者、受不可计无量功德。是为十处。所以者何？设能化度一佛国众生之类，皆令致得无著果证，不如菩萨弹指之顷，劝化一人发无上正真，何况十处功德妙深，随意所欲在取何国，如愿辄成严净之德。是为二法不违本愿。” 佛告舍利弗：“菩萨复有三法不失所愿，能具功德严净佛土。何谓为三？一曰、尊乐闲居心习靖寂。二曰、常以殷勤谨护禁戒未曾阙漏。三曰、常惠法施无衣食望。是为三法坚护禁戒行菩萨禁。因此辄逮十无畏：一者、能护戒行入于城邑，若至聚落心无 现代汉语译本：'不失去自己的愿望，随着自己的意愿到达任何佛土，如意地成就庄严清净的佛国，这就是菩萨的第一善利。' 佛告诉舍利弗：'菩萨还有两种法，不舍弃自己的愿望。哪两种呢？第一，不乐于小乘，不学习小乘的修行，不参与小乘的事业，而是希望开导他们，不宣说小乘的法，用大乘的教义来教化众人。第二，常常用无上正真的道，劝勉众生，使他们成就佛法。这就是两种法。勤勉真心，平等教诲而不懈怠，就能获得十种功德福报。哪十种呢？第一，摄取的佛土没有小乘的修行。第二，纯粹是诸菩萨圣众来集会。第三，诸佛世尊常常忆念护持他。第四，十方诸佛所见都赞叹他，称扬他的功德，当面为他说法。第五，发起微妙的心，常常修正真之道。第六，不希望成为天帝释（Indra，帝释天）或梵王（Brahma，大梵天），内心常常精勤，志向在于正道。第七，如果生在人间，就做转轮王（Chakravartin，统治世界的理想君主），统治四天下，用正道教导众人。第八，所生之处不违背道业，常常见到诸佛的无上正真。第九，诸天人民所见都爱戴敬重他。第十，接受不可计数无量的功德。这就是十种福报。为什么呢？假设能教化一个佛国的众生，都使他们得到无著（无执着）的果证，不如菩萨弹指之间，劝化一人发起无上正真之心，何况十种功德如此微妙深远，可以随意到达任何佛国，如愿成就庄严清净的功德。这就是两种不违背本愿的法。' 佛告诉舍利弗：'菩萨还有三种法不失去自己的愿望，能够具足功德，庄严清净佛土。哪三种呢？第一，尊重并喜爱闲居，内心修习清净寂静。第二，常常殷勤谨慎地守护戒律，未曾有缺失遗漏。第三，常常惠施佛法，不求衣食的回报。这就是三种法，坚守戒律，修行菩萨的戒行。因此就能获得十种无畏：第一，能够守护戒行，进入城邑，或者到达村落，内心没有
English
English version: 'Not losing one's aspirations, reaching any Buddha-land according to one's will, and readily accomplishing a solemn and pure Buddha-land, this is the first great benefit of a Bodhisattva.' The Buddha told Shariputra, 'A Bodhisattva also has two dharmas that do not abandon their aspirations. What are the two? First, they do not delight in the Hinayana (Small Vehicle), do not study its practices, and do not engage in its affairs, but rather hope to guide them, not expounding the Hinayana dharma, but using the Mahayana (Great Vehicle) teachings to educate people. Second, they constantly use the unsurpassed and true path to encourage sentient beings, enabling them to achieve Buddhahood. These are the two dharmas. Diligently and sincerely, teaching equally without weariness, they will then attain ten meritorious blessings. What are the ten? First, the Buddha-land they gather does not have Hinayana practices. Second, it is purely a gathering of Bodhisattvas and holy beings. Third, all Buddhas and World Honored Ones constantly remember and protect them. Fourth, they are praised by all Buddhas in the ten directions, who extol their merits and preach the Dharma to them face to face. Fifth, they generate a subtle mind and constantly cultivate the true path. Sixth, they do not desire to become Indra (Shakra, the ruler of the gods) or Brahma (the creator god), but their minds are always diligent, and their aspirations are set on the true path. Seventh, if they are born in the human realm, they become a Chakravartin (a universal monarch), ruling the four continents and guiding people with the true path. Eighth, wherever they are born, they do not deviate from the path of practice, and they constantly see the unsurpassed truth of all Buddhas. Ninth, they are loved and respected by all gods and people. Tenth, they receive immeasurable merits. These are the ten blessings. Why is this so? Suppose one could convert all sentient beings in a Buddha-land, enabling them to attain the fruit of non-attachment, it would not be as great as a Bodhisattva, in the snap of a finger, encouraging one person to generate the unsurpassed true mind, let alone the ten merits that are so subtle and profound, allowing one to reach any Buddha-land at will, and readily accomplish the merits of solemn purity. These are the two dharmas that do not violate one's original vows.' The Buddha told Shariputra, 'A Bodhisattva also has three dharmas that do not lose their aspirations, and can fulfill merits to adorn and purify a Buddha-land. What are the three? First, they respect and love seclusion, and their minds cultivate purity and tranquility. Second, they are always diligent and careful in guarding the precepts, never having any deficiencies or omissions. Third, they always give the Dharma freely, without seeking any reward of clothing or food. These are the three dharmas, firmly upholding the precepts and practicing the Bodhisattva's precepts. Because of this, they will attain ten fearlessnesses: First, they can uphold the precepts and enter cities or villages without fear in their hearts.' --------------------------------------------------------------------------------
Chinese
所难。二者、若在众会说法勇猛。三者、入众中饭食不恐。四者、在家讲颂心无所惧。五者、若入精舍亦无所畏。六者、居在圣众不怀怯弱。七者、言谈说事不以恐惧。八者、往奉师父及诸和上，恭恪不慢无畏所犯。九者、若有所说常抱慈心，心不畏恶。十者、若受衣食床卧医药亦无所难。是为十。又加十事乃具严净。何谓为十？一者、不畏恶业。二者、不贪亲族。三者、不求名称。四者、不慕家种。五者、不姤种姓。六者、常知止足。七者、衣食床卧病瘦医药而知节限。八者、虽在家居叹说道法。九者、诸天往造稽首礼侍。十者、未曾思念非宜之想，心常念佛欣然专精，无衣食意。是乃具足严净佛土。又复十事受德名称。何谓为十？一曰、弃舍众会不慕因缘。二曰、常习燕处不思城邑。三曰、心存禅思无有邪念。四曰、不志多事愦闹之中。五曰、心常念佛无他之思。六曰、不舍身安而为危害。七曰、净修梵行未曾中碍。八曰、以少事故得三昧定。九曰、闻所说义要妙章句，识念不失。十曰、如所听经解义归趣，能为人说。是为十法。” 佛告舍利弗：“复有四法不失所愿。何谓为四？一曰、菩萨所作言行相应。二曰、弃捐自大。三曰、舍于贪嫉。四曰、见他人安代之悦豫。是为四。又有四事至诚谛教。何谓为 现代汉语译本 困难。第二，在众人集会说法时勇猛无畏。第三，在众人中吃饭时不恐惧。第四，在家讲经诵偈时心中无所畏惧。第五，如果进入精舍（僧侣居住的场所）也无所畏惧。第六，身处圣众（修行者的团体）中不胆怯。第七，言谈论事时不因恐惧而退缩。第八，前往侍奉师父和诸位和尚时，恭敬谨慎不傲慢，无所畏惧地履行职责。第九，如果有所言说，常怀慈悲之心，心中不畏惧邪恶。第十，接受衣食、床铺、医药时也无所困难。这是十种。再加上十种，就具备了庄严清净的品质。哪十种呢？第一，不畏惧恶业。第二，不贪恋亲族。第三，不追求名声。第四，不羡慕家世。第五，不嫉妒种姓。第六，常知满足。第七，对于衣食、床铺、病瘦医药知晓节制。第八，即使在家居住，也赞叹宣说道法。第九，诸天前来顶礼侍奉。第十，从未思念不适宜的想法，心中常念佛，欣然专精，没有对衣食的执着。这才是具足庄严清净的佛土。又有十种能获得美德和名声。哪十种呢？第一，舍弃众人集会，不追求因缘。第二，常习于独处，不思念城市。第三，心中存有禅思，没有邪念。第四，不追求多事，不处在喧闹之中。第五，心中常念佛，没有其他的想法。第六，不舍弃身体的安稳而去做危害的事情。第七，清净地修持梵行（清净的行为），从未中断。第八，因为少许的缘故就能获得三昧（禅定）。第九，听到所说的义理、要妙的章句，能记住不忘失。第十，如同所听闻的经典，理解其义理和归趣，能为他人宣说。这是十种法。 佛陀告诉舍利弗（佛陀的十大弟子之一，以智慧著称）：‘还有四种法不会失去所愿。哪四种呢？第一，菩萨所作的言语和行为相一致。第二，舍弃自大。第三，舍弃贪婪和嫉妒。第四，看到他人安乐，心中感到喜悦。这是四种。’还有四种至诚的教诲。哪四种呢？
English
English version difficulties. Second, to be courageous and fearless when preaching the Dharma in public gatherings. Third, to not be afraid when eating among the crowd. Fourth, to have no fear in one's heart when reciting scriptures and verses at home. Fifth, to have no fear when entering a Vihara (monastery). Sixth, to not be timid when among the Sangha (community of practitioners). Seventh, to not shrink back from speaking and discussing matters due to fear. Eighth, to serve one's teachers and monks with respect and caution, without arrogance, and to fulfill one's duties without fear. Ninth, if one has something to say, to always have a compassionate heart, and to not fear evil in one's heart. Tenth, to have no difficulties when receiving clothing, food, bedding, and medicine. These are ten. Adding ten more, one possesses the qualities of solemnity and purity. What are the ten? First, to not fear evil karma. Second, to not be attached to relatives. Third, to not seek fame. Fourth, to not envy family lineage. Fifth, to not be jealous of caste. Sixth, to always know contentment. Seventh, to know moderation in clothing, food, bedding, sickness, and medicine. Eighth, even while living at home, to praise and proclaim the Dharma. Ninth, the Devas (gods) come to bow and serve. Tenth, to never think inappropriate thoughts, to always be mindful of the Buddha, to be joyful and focused, and to have no attachment to clothing and food. This is to possess a solemn and pure Buddha-land. There are also ten things that bring virtue and fame. What are the ten? First, to abandon public gatherings and not seek causes and conditions. Second, to always practice solitude and not think of cities. Third, to have meditative thoughts in one's heart and no evil thoughts. Fourth, to not seek many affairs and not be in noisy places. Fifth, to always be mindful of the Buddha and have no other thoughts. Sixth, to not abandon the well-being of the body and do harmful things. Seventh, to purely practice Brahmacharya (pure conduct) without interruption. Eighth, to attain Samadhi (meditative absorption) due to few causes. Ninth, to remember and not forget the meaning and essential verses of what is said. Tenth, to understand the meaning and purpose of the scriptures one has heard and to be able to explain them to others. These are the ten Dharmas. The Buddha said to Sariputra (one of the Buddha's ten great disciples, known for his wisdom): 'There are also four Dharmas that do not lose one's wishes. What are the four? First, the words and actions of a Bodhisattva are consistent. Second, to abandon self-importance. Third, to abandon greed and jealousy. Fourth, to feel joy when seeing others at peace. These are the four.' There are also four sincere teachings. What are the four? --------------------------------------------------------------------------------