English
English version 'Towards the Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment), just as the Buddhas of the past, future, and present have made dedications, so do I dedicate.' 'I repent all sins, rejoice in all merits, And invoke the merits of all Buddhas, wishing to attain unsurpassed wisdom. The Buddhas of the past, future, and present, are the most excellent among all beings, Possessing immeasurable merits like the ocean, I take refuge, join my palms, and pay homage. 'Sariputra! A Bodhisattva should contemplate these thirty-five Buddhas as if they are present before him, reflect on all the merits of the Tathagata, and make such pure repentance. If a Bodhisattva can purify these sins, then the Buddhas will appear before him, and in order to liberate sentient beings, they will also expound various practices, thus accomplishing the ignorant and deluded beings. The Bodhisattva's mind does not waver in the Dharmadhatu, and since sentient beings have various desires and preferences, the Bodhisattva can follow their preferences, liberate them, and fulfill their wishes. If a Bodhisattva enters the Mahakaruna-samadhi (great compassion concentration), he can manifest himself entering hell, the animal realm, and other evil paths; if a Bodhisattva enters the Mahavyuha-samadhi (great adornment concentration), he will manifest as a householder to accomplish sentient beings; if a Bodhisattva enters the Adhikarana-samadhi (supreme victory concentration), he can manifest as a Chakravartin (universal monarch) to accomplish sentient beings; if a Bodhisattva enters the Abhidyota-samadhi (radiant concentration), he can manifest as the sublime forms of Sakra and Brahma to accomplish sentient beings; if a Bodhisattva enters the Ekacitta-samadhi (one-pointed concentration), he will manifest as a Sravaka (hearer) to accomplish sentient beings; if a Bodhisattva enters the Visuddha-advaya-samadhi (pure non-duality concentration), he will manifest as a Pratyekabuddha (solitary Buddha) to accomplish sentient beings; if a Bodhisattva enters the Prasanta-samadhi (peaceful concentration), he can manifest as a Buddha to accomplish sentient beings; if a Bodhisattva enters the Sarva-dharma-vasita-samadhi (mastery of all dharmas concentration), he will follow the various desires and preferences of sentient beings, manifesting various forms to accomplish them.' 'Furthermore, that Bodhisattva sometimes manifests as Sakra, sometimes as Brahma, and sometimes as a Chakravartin, all for the sake of accomplishing sentient beings, yet this Bodhisattva does not move or change in the Dharmadhatu. Why is this so? Although he manifests various forms according to the various desires and preferences of sentient beings, this Bodhisattva does not cling to himself or to sentient beings, but manifests various forms according to sentient beings.' 'Moreover, Sariputra! When the lion king roars, can the other small insects endure it?' -------------------------------------------------------------------------------- ？” “不也。世尊！”
Chinese
“又如香象其所负重，诸驴骡等能堪忍不？” “不也。世尊！” “又如释梵所有威德光明色像，贫穷之人能堪忍不？” “不也。世尊！” “又，舍利弗！于意云何？如金翅鸟王所有势力，鹫鸽等鸟能堪忍不？” “不也。世尊！” “如是，舍利弗！菩萨所有其心勇健善根势力，所有之罪依出离智，得见诸佛及得三昧，非一切众生、声闻、缘觉所有犯罪忧悔之事而能得除。菩萨若能称彼诸佛所有名号，常于昼夜行三事者，得离犯罪及诸忧悔并得三昧。” 尔时，优波离从禅定起，诣世尊所。到已，头面礼足，却坐一面，白佛言：“世尊！向于静处独坐思惟，生如是念：‘如来说此波罗提木叉清净之戒，应当善学，为声闻缘觉菩萨乘故说如是言，宁舍身命不舍于戒。’世尊！若佛在世及涅槃后，云何名为声闻乘人波罗提木叉？云何名为菩萨乘人波罗提木叉？世尊说我于持律中最为第一，我当云何为他广说？今从世尊面闻受持逮无所畏，然后能为他人广说。我于静处独坐思惟生如是念：‘我今应当诣世尊所，问比尼中决定之义。’今此大众诸菩萨等，及比丘僧悉皆集会。善哉！世尊！唯愿说之。” 尔时，世尊告优波离 现代汉语译本 “不是的，世尊！” “又如香象（指体型巨大的香象）所能负的重物，那些驴骡等能承受吗？” “不是的，世尊！” “又如帝释天（佛教中的天神）和梵天（佛教中的天神）所拥有的威德、光明和庄严的形象，贫穷的人能承受吗？” “不是的，世尊！” “又，舍利弗（佛陀的十大弟子之一）！你认为如何？如金翅鸟王（神鸟）所拥有的势力，那些鹫、鸽等鸟能承受吗？” “不是的，世尊！” “像这样，舍利弗！菩萨所拥有的勇猛之心和善根的力量，以及所有罪业依靠出离的智慧，得以见到诸佛并获得三昧（禅定），不是一切众生、声闻（听闻佛法而修行的人）、缘觉（通过自身觉悟而修行的人）所犯的罪业和忧悔之事所能消除的。菩萨如果能够称念诸佛的名号，常常在白天和夜晚行持三件事，就能脱离罪业和各种忧悔，并获得三昧。” 这时，优波离（佛陀的十大弟子之一，以持戒第一著称）从禅定中起身，来到世尊（佛陀）所在的地方。到达后，他顶礼佛足，退坐在一旁，对佛说：“世尊！我刚才在静处独自坐着思考，生起这样的念头：‘如来说的这波罗提木叉（戒律）清净之戒，应当好好学习，为了声闻乘、缘觉乘和菩萨乘的缘故说了这样的话，宁可舍弃生命也不舍弃戒律。’世尊！如果佛在世或者涅槃之后，如何称作声闻乘人的波罗提木叉？如何称作菩萨乘人的波罗提木叉？世尊说我在持戒律中最为第一，我应当如何为他人广泛宣说？现在从世尊面前听闻受持，获得无所畏惧，然后才能为他人广泛宣说。我刚才在静处独自思考，生起这样的念头：‘我现在应当去世尊那里，请问关于戒律中决定的意义。’现在这里的大众，诸位菩萨等，以及比丘僧众都想听闻。太好了！世尊！希望您能为我们解说。” 这时，世尊告诉优波离
English
English version “No, World Honored One!” “Furthermore, can the donkeys and mules bear the weight that a great elephant can carry?” “No, World Honored One!” “Furthermore, can a poor person bear the majestic power, light, and appearance of Śakra (a deity in Buddhism) and Brahmā (a deity in Buddhism)?” “No, World Honored One!” “Furthermore, Śāriputra (one of the Buddha's ten great disciples), what do you think? Can the vultures and pigeons bear the power of the king of the golden-winged birds (a mythical bird)?” “No, World Honored One!” “Likewise, Śāriputra! The courageous mind and the power of the wholesome roots of a Bodhisattva, and all the sins that rely on the wisdom of detachment, so that they can see all the Buddhas and attain samadhi (meditative absorption), cannot be eliminated by the sins and remorse of all sentient beings, Śrāvakas (those who practice by hearing the Dharma), and Pratyekabuddhas (those who attain enlightenment on their own). If a Bodhisattva can recite the names of all the Buddhas and constantly practice three things during the day and night, they can be free from sins and all remorse and attain samadhi.” At that time, Upāli (one of the Buddha's ten great disciples, known for being foremost in upholding the precepts) arose from samadhi and went to where the World Honored One (the Buddha) was. Having arrived, he bowed his head to the Buddha's feet, sat to one side, and said to the Buddha, “World Honored One! Just now, while sitting alone in a quiet place, I had this thought: ‘The pure precepts of the Prātimokṣa (code of monastic rules) that the Tathāgata (the Buddha) has spoken of should be well learned. For the sake of the Śrāvakayāna (vehicle of the hearers), Pratyekabuddhayāna (vehicle of the solitary realizers), and Bodhisattvayāna (vehicle of the Bodhisattvas), he has said these words, that one would rather give up one's life than give up the precepts.’ World Honored One! Whether the Buddha is in the world or after his parinirvana, what is called the Prātimokṣa of a Śrāvakayāna practitioner? What is called the Prātimokṣa of a Bodhisattvayāna practitioner? The World Honored One said that I am the foremost in upholding the precepts. How should I widely explain this to others? Now, having heard and received it from the World Honored One, I will attain fearlessness, and then I can widely explain it to others. Just now, while sitting alone in a quiet place, I had this thought: ‘I should now go to the World Honored One and ask about the definitive meaning of the Vinaya (monastic discipline).’ Now, this assembly, all the Bodhisattvas, and the Sangha (monastic community) of Bhikṣus (monks) all wish to hear. Excellent! World Honored One! I hope you will explain it to us.” At that time, the World Honored One said to Upāli --------------------------------------------------------------------------------
Chinese
：“汝今当知，声闻乘人有异方便、有异深心持清净戒；菩萨乘人有异方便、有异深心持清净戒。所以者何？声闻乘人有异方便、有异深心；菩萨乘人有异方便、有异深心。优波离！声闻乘人虽净持戒，于菩萨乘不名净戒；菩萨乘人虽净持戒，于声闻乘不名净戒。优波离！云何名为声闻乘人虽净持戒，于菩萨乘不名净戒？优波离！声闻乘人不应乃至起于一念欲更受身，是则名为声闻乘人清净持戒，于菩萨乘最大破戒名不清净。云何名为菩萨乘人虽净持戒，于声闻乘不名净戒？优波离！菩萨乘人于无量劫，堪忍受身不生厌患，是则名为菩萨乘人清净持戒，于声闻乘人最大破戒不名清净。 “又，优波离！菩萨乘人持不尽护戒，声闻乘人持尽护戒；菩萨乘人持开通戒，声闻乘人持不开通戒；菩萨乘人持深入戒，声闻乘人持次第戒。优波离！云何名为菩萨乘人持不尽护戒，声闻乘人持尽护戒？菩萨乘人持戒之时，于诸众生及与他人应当随顺；声闻乘人不应随顺。优波离！以是义故，菩萨乘人持不尽护戒，声闻乘人持尽护戒。 “优波离！云何名为菩萨乘人持开通戒，声闻乘人持不开通戒？优波离！菩萨乘人，以日初分有所犯戒，于日中分思惟当得一切种智，菩萨尔时不破戒身；以日中分有所犯戒，于日后分思惟 现代汉语译本：'你现在应当知道，声闻乘（Sravakayana，指以听闻佛法而修行，追求自我解脱的修行方式）的修行人有不同的方便法门和不同的深心来持守清净戒律；菩萨乘（Bodhisattvayana，指以利益众生为目标，追求成佛的修行方式）的修行人也有不同的方便法门和不同的深心来持守清净戒律。这是为什么呢？因为声闻乘的修行人有不同的方便法门和不同的深心；菩萨乘的修行人有不同的方便法门和不同的深心。优波离（Upali，佛陀的十大弟子之一，以持戒精严著称）！声闻乘的修行人即使清净地持守戒律，在菩萨乘看来也不算清净的戒律；菩萨乘的修行人即使清净地持守戒律，在声闻乘看来也不算清净的戒律。优波离！什么叫做声闻乘的修行人虽然清净地持守戒律，在菩萨乘看来却不算清净的戒律呢？优波离！声闻乘的修行人不应该甚至生起一念想要再次受生的念头，这在声闻乘来说是清净持戒，但在菩萨乘看来却是最大的破戒，不能算是清净。什么叫做菩萨乘的修行人虽然清净地持守戒律，在声闻乘看来却不算清净的戒律呢？优波离！菩萨乘的修行人可以在无量劫中，堪忍受生而不生厌倦，这在菩萨乘来说是清净持戒，但在声闻乘看来却是最大的破戒，不能算是清净。 ‘还有，优波离！菩萨乘的修行人持守的是不完全守护的戒律，声闻乘的修行人持守的是完全守护的戒律；菩萨乘的修行人持守的是开通的戒律，声闻乘的修行人持守的是不开通的戒律；菩萨乘的修行人持守的是深入的戒律，声闻乘的修行人持守的是次第的戒律。优波离！什么叫做菩萨乘的修行人持守的是不完全守护的戒律，声闻乘的修行人持守的是完全守护的戒律呢？菩萨乘的修行人在持戒的时候，对于一切众生以及其他人，应当随顺他们的需要；声闻乘的修行人不应该随顺。优波离！因为这个原因，菩萨乘的修行人持守的是不完全守护的戒律，声闻乘的修行人持守的是完全守护的戒律。 ‘优波离！什么叫做菩萨乘的修行人持守的是开通的戒律，声闻乘的修行人持守的是不开通的戒律呢？优波离！菩萨乘的修行人，在早晨犯了戒，在中午的时候思维自己应当证得一切种智（Sarvajnana，佛陀所证得的智慧），菩萨这时不算破戒；如果在中午犯了戒，在下午的时候思维……’
English
English version: 'You should know now that those of the Sravakayana (the vehicle of disciples, focusing on personal liberation through listening to the Dharma) have different skillful means and different profound intentions in upholding pure precepts; those of the Bodhisattvayana (the vehicle of Bodhisattvas, focusing on the enlightenment of all beings) have different skillful means and different profound intentions in upholding pure precepts. Why is this so? Because those of the Sravakayana have different skillful means and different profound intentions; those of the Bodhisattvayana have different skillful means and different profound intentions. Upali (one of the Buddha's ten principal disciples, known for his strict adherence to precepts)! Even if those of the Sravakayana uphold precepts purely, they are not considered pure precepts in the Bodhisattvayana; even if those of the Bodhisattvayana uphold precepts purely, they are not considered pure precepts in the Sravakayana. Upali! What is meant by saying that although those of the Sravakayana uphold precepts purely, they are not considered pure precepts in the Bodhisattvayana? Upali! Those of the Sravakayana should not even have a single thought of wanting to be reborn again, which is considered pure precept-keeping in the Sravakayana, but in the Bodhisattvayana, it is considered the greatest violation of precepts and is not pure. What is meant by saying that although those of the Bodhisattvayana uphold precepts purely, they are not considered pure precepts in the Sravakayana? Upali! Those of the Bodhisattvayana can endure rebirth for countless eons without feeling weary, which is considered pure precept-keeping in the Bodhisattvayana, but in the Sravakayana, it is considered the greatest violation of precepts and is not pure. 'Furthermore, Upali! Those of the Bodhisattvayana uphold precepts that are not fully protective, while those of the Sravakayana uphold precepts that are fully protective; those of the Bodhisattvayana uphold open precepts, while those of the Sravakayana uphold closed precepts; those of the Bodhisattvayana uphold profound precepts, while those of the Sravakayana uphold sequential precepts. Upali! What is meant by saying that those of the Bodhisattvayana uphold precepts that are not fully protective, while those of the Sravakayana uphold precepts that are fully protective? When those of the Bodhisattvayana uphold precepts, they should be accommodating to all beings and others; those of the Sravakayana should not be accommodating. Upali! For this reason, those of the Bodhisattvayana uphold precepts that are not fully protective, while those of the Sravakayana uphold precepts that are fully protective.' 'Upali! What is meant by saying that those of the Bodhisattvayana uphold open precepts, while those of the Sravakayana uphold closed precepts? Upali! If those of the Bodhisattvayana violate a precept in the early morning, and at noon they contemplate attaining all-knowing wisdom (Sarvajnana, the wisdom of a Buddha), the Bodhisattva is not considered to have broken the precept; if they violate a precept at noon, and in the afternoon they contemplate...' --------------------------------------------------------------------------------