Chinese
当得一切种智，菩萨尔时不破戒身。以日后分有所犯戒，于夜初分思惟当得一切种智，菩萨尔时不破戒身。以夜初分有所犯戒，于夜中分思惟当得一切种智，菩萨尔时不破戒身。以夜中分有所犯戒，于夜后分思惟当得一切种智，菩萨尔时不破戒身。以夜后分有所犯戒，于日初分思惟当得一切种智，菩萨尔时不破戒身。以是义故，菩萨乘人持开通戒，声闻乘人持不开通戒，菩萨不应生大惭愧，亦复不应生于悔缠。优波离！声闻乘人数数犯罪，即时破失声闻戒身。所以者何？声闻乘人应当持戒断一切结如救头燃，所有深心为涅槃故。优波离！以是义故，声闻乘人名持不开通戒。 “优波离！云何菩萨乘人持深入戒，声闻乘人持次第戒？菩萨乘人于恒河沙劫，受五欲乐游戏自在，受诸乐已，未曾捐舍发菩提心，菩萨尔时不名失戒。所以者何？菩萨乘人有于后时，善能护持菩提之心，乃至梦中一切结使不为其患。菩萨乘人不应一时于一身中尽一切结，应当渐渐尽一切结，善根成就非不成熟；声闻乘人如救头然，乃至一念受身不应生喜。以是义故，大乘之人持深入戒，声闻乘人持次第戒。菩萨乘人持开通戒、持不尽护戒，声闻乘人持不开通戒、持尽护戒。所以者何？阿耨多罗三藐三菩提甚为难得，具大庄严乃可得成。大乘 现代汉语译本：当菩萨能够获得一切种智（佛的智慧）时，即使在白天犯了戒，只要在当天晚上开始时思维自己将获得一切种智，那么菩萨此时就不算破戒。如果在晚上开始时犯了戒，只要在半夜思维自己将获得一切种智，那么菩萨此时就不算破戒。如果在半夜犯了戒，只要在后半夜思维自己将获得一切种智，那么菩萨此时就不算破戒。如果在后半夜犯了戒，只要在第二天早上开始时思维自己将获得一切种智，那么菩萨此时就不算破戒。因此，菩萨乘人持的是开通戒，而声闻乘人持的是不开通戒。菩萨不应该感到非常惭愧，也不应该产生悔恨的缠缚。优波离（佛陀的弟子）！声闻乘人如果多次犯戒，就会立即失去声闻戒体。为什么呢？因为声闻乘人应当持戒，断除一切烦恼，如同救头燃一样急迫，他们的内心深处是为了涅槃。优波离！因此，声闻乘人被称为持不开通戒。 优波离！菩萨乘人如何持深入戒，而声闻乘人持次第戒呢？菩萨乘人在恒河沙数劫中，享受五欲之乐，游戏自在，享受各种快乐之后，从未放弃发菩提心（成佛之心），菩萨此时不算失戒。为什么呢？因为菩萨乘人能够在未来善于守护菩提之心，甚至在梦中，一切烦恼都不能困扰他们。菩萨乘人不应该在同一时间、在同一个身体中断尽一切烦恼，而应该逐渐断除一切烦恼，善根成熟而不是不成熟。声闻乘人如同救头燃一样，甚至在一念之间受生都不应该感到欢喜。因此，大乘之人持深入戒，声闻乘人持次第戒。菩萨乘人持开通戒、持不尽护戒，声闻乘人持不开通戒、持尽护戒。为什么呢？因为阿耨多罗三藐三菩提（无上正等正觉，佛的智慧）非常难以获得，需要具备大庄严才能成就。大乘
English
English version: When a Bodhisattva is about to attain Sarvajñāna (all-knowing wisdom of a Buddha), even if they violate a precept during the day, as long as they contemplate attaining Sarvajñāna at the beginning of the night, the Bodhisattva is not considered to have broken the precept at that time. If they violate a precept at the beginning of the night, as long as they contemplate attaining Sarvajñāna at midnight, the Bodhisattva is not considered to have broken the precept at that time. If they violate a precept at midnight, as long as they contemplate attaining Sarvajñāna in the latter part of the night, the Bodhisattva is not considered to have broken the precept at that time. If they violate a precept in the latter part of the night, as long as they contemplate attaining Sarvajñāna at the beginning of the next day, the Bodhisattva is not considered to have broken the precept at that time. Therefore, those on the Bodhisattva path uphold the open precepts, while those on the Śrāvaka path uphold the closed precepts. A Bodhisattva should not feel great shame, nor should they be entangled in remorse. Upāli (a disciple of the Buddha)! If those on the Śrāvaka path repeatedly violate precepts, they immediately lose their Śrāvaka precept body. Why is that? Because those on the Śrāvaka path should uphold precepts, cutting off all afflictions as urgently as if their head were on fire, their deepest intention being for Nirvāṇa. Upāli! Therefore, those on the Śrāvaka path are called upholders of the closed precepts. Upāli! How do those on the Bodhisattva path uphold the profound precepts, while those on the Śrāvaka path uphold the gradual precepts? Bodhisattvas, for as many kalpas as there are sands in the Ganges River, enjoy the pleasures of the five desires, playing freely, and after enjoying all kinds of pleasures, they never abandon their Bodhicitta (the mind of enlightenment), and the Bodhisattva is not considered to have broken the precepts at that time. Why is that? Because Bodhisattvas are able to skillfully protect their Bodhicitta in the future, and even in dreams, all afflictions cannot trouble them. Bodhisattvas should not extinguish all afflictions at once in one body, but should gradually extinguish all afflictions, their roots of goodness maturing rather than not maturing. Those on the Śrāvaka path are like having their head on fire, and should not even feel joy at the thought of receiving a body for even a moment. Therefore, those on the Mahāyāna path uphold the profound precepts, while those on the Śrāvaka path uphold the gradual precepts. Those on the Bodhisattva path uphold the open precepts and the precepts of not fully protecting, while those on the Śrāvaka path uphold the closed precepts and the precepts of fully protecting. Why is that? Because Anuttarā-samyak-saṃbodhi (unexcelled, complete, and perfect enlightenment, the wisdom of a Buddha) is very difficult to attain, and it can only be achieved with great adornment. Mahāyāna --------------------------------------------------------------------------------
Chinese
之人于无量劫往来生死，不应生于厌离之心。 “优波离！如来观察筹量，为大乘人不应一向说厌离法，不应一向说离欲法，不应一向说速疾法。常当为说发欢喜心相应诸法，常应为说甚深无难无悔缠法，常应为说无聚无碍空无之法。闻此法已，常乐生死不生忧悔，亦能满足菩提之行。” 优波离白佛言：“世尊！或有欲相应心而犯于戒，或有瞋相应心而犯于戒，或有痴相应心而犯于戒。世尊！菩萨犯戒，于欲相应心、瞋相应心、痴相应心，何者为重？” 尔时，世尊告优波离：“若有菩萨如恒河沙欲相应心而犯于戒，或有菩萨因一瞋心而犯于戒，等住菩萨大乘之道，因瞋犯者当知最重。所以者何？因瞋恚故能舍众生，因贪欲故于诸众生而生亲爱。优波离！所有诸结能生亲爱，菩萨于此不应生畏，所有诸结能舍众生，菩萨于此应生大畏。 “优波离！如来先说欲难舍离为小犯，瞋易得离名为大犯。优波离！所有诸结犯小难离，大乘之人应当忍受，所有诸结犯大易离，大乘之人乃至梦中不应忍受。以是义故，大乘之人因欲犯者，我说是人不名为犯，因瞋犯者我说是人名为大犯，名大过患、名大堕落，于佛法中是大留难。优波离！若有菩萨无有方便，欲相应心而犯于戒生于怖畏，于瞋犯戒不生怖 现代汉语译本：众生在无量劫中轮回生死，不应因此产生厌离之心。 ‘优波离（Upali，佛陀十大弟子之一，以持戒第一著称）！如来观察衡量，对于大乘修行者，不应只说厌离之法，不应只说离欲之法，不应只说速疾成就之法。应当常常为他们宣说能生欢喜心的相应之法，常常应当为他们宣说甚深、无难、无悔恨缠缚之法，常常应当为他们宣说无执着、无障碍、空无自性之法。听闻这些法后，他们会常常乐于生死轮回而不生忧愁悔恨，也能圆满菩提（Bodhi，觉悟）的修行。’ 优波离对佛说：‘世尊！有人因贪欲相应的心而犯戒，有人因嗔恨相应的心而犯戒，有人因愚痴相应的心而犯戒。世尊！菩萨犯戒，在贪欲相应的心、嗔恨相应的心、愚痴相应的心中，哪一种最为严重？’ 这时，世尊告诉优波离：‘如果有菩萨因如恒河沙数般多的贪欲相应的心而犯戒，或者有菩萨因一个嗔恨心而犯戒，同样住于菩萨大乘之道，因嗔恨而犯戒的应当知道最为严重。这是为什么呢？因为嗔恨的缘故会舍弃众生，因为贪欲的缘故会对众生生起亲爱。优波离！所有能生起亲爱的烦恼，菩萨不应对此生畏惧，所有能舍弃众生的烦恼，菩萨应当对此生起大畏惧。 ‘优波离！如来先前说贪欲难以舍离是小过犯，嗔恨容易舍离称为大过犯。优波离！所有烦恼犯小过犯难以舍离，大乘修行之人应当忍受，所有烦恼犯大过犯容易舍离，大乘修行之人乃至在梦中也不应忍受。因为这个缘故，大乘修行之人因贪欲而犯戒，我说这个人不称为犯戒，因嗔恨而犯戒，我说这个人称为大犯戒，称为大过患、称为大堕落，在佛法中是很大的障碍。优波离！如果有菩萨没有方便，因贪欲相应的心而犯戒生起怖畏，对于因嗔恨犯戒却不生怖畏，’
English
English version: Beings transmigrate through countless kalpas (aeons), and one should not develop a sense of aversion towards this. 'Upali (one of the ten major disciples of the Buddha, known for his strict adherence to monastic rules)! The Tathagata (Buddha) observes and considers that for Mahayana (Great Vehicle) practitioners, one should not solely preach the Dharma (teachings) of aversion, nor solely preach the Dharma of detachment, nor solely preach the Dharma of rapid attainment. One should always preach the Dharma that corresponds to generating joy, one should always preach the Dharma that is profound, without difficulty, and without the entanglement of regret, and one should always preach the Dharma of non-attachment, non-obstruction, and emptiness of self-nature. Having heard these Dharmas, they will always be joyful in the cycle of birth and death without generating sorrow or regret, and they will also be able to fulfill the practice of Bodhi (enlightenment).' Upali said to the Buddha, 'World Honored One! Some people violate precepts due to a mind associated with desire, some violate precepts due to a mind associated with anger, and some violate precepts due to a mind associated with ignorance. World Honored One! When a Bodhisattva (enlightenment being) violates precepts, among the minds associated with desire, anger, and ignorance, which is the most serious?' At that time, the World Honored One told Upali, 'If a Bodhisattva violates precepts due to a mind associated with desire as numerous as the sands of the Ganges River, or if a Bodhisattva violates precepts due to a single mind of anger, both dwelling on the path of the Bodhisattva's Mahayana, it should be known that the violation due to anger is the most serious. Why is this? Because due to anger, one can abandon sentient beings, while due to desire, one can generate affection for sentient beings. Upali! Bodhisattvas should not fear all the afflictions that generate affection, but they should greatly fear all the afflictions that lead to abandoning sentient beings.' 'Upali! The Tathagata previously said that desire is difficult to abandon and is a minor offense, while anger is easy to abandon and is considered a major offense. Upali! All afflictions that are minor offenses and difficult to abandon, Mahayana practitioners should endure, while all afflictions that are major offenses and easy to abandon, Mahayana practitioners should not endure even in their dreams. For this reason, if a Mahayana practitioner violates precepts due to desire, I say that this person is not considered to have violated precepts, but if they violate precepts due to anger, I say that this person has committed a major violation, a major fault, a major downfall, and a great obstacle in the Buddha's Dharma. Upali! If a Bodhisattva, lacking skillful means, violates precepts due to a mind associated with desire and generates fear, but does not generate fear for violating precepts due to anger,' --------------------------------------------------------------------------------
Chinese
畏。若有菩萨而有方便，恚相应心而犯于戒生于怖畏，欲相应心而犯于戒不生怖畏。” 尔时，文殊师利在大众中，前白佛言：“世尊！一切诸法究竟比尼，谁受比尼？” 佛告文殊：“若诸凡夫悉能了知，一切诸法究竟比尼，如来终不演说比尼。以不知故，如来尔时为令觉知一切诸法究竟比尼，渐次为说诸比尼法。” 尔时，优波离白佛言：“世尊！此文殊师利于此解说比尼决定之义而无所说。” 尔时，世尊告文殊师利：“汝今应当解说究竟比尼之法，此优波离欲得闻于比尼之义。” 尔时，文殊师利语优波离言：“一切诸法究竟无垢，能自调心乃能得见究竟比尼。一切诸法无有诸缠净其本性，乃能得见究竟比尼。一切诸法无有染污我不可得，乃能得见无悔比尼。如如真实亿万法门欣乐修学，乃能得见清净学戒。一切诸法无有分别，无缚无解不作思惟，乃能得见无有缚着。一切诸法无住无染不作留住，乃能得见诸法清净。一切诸法住虚空际离诸处所，乃能得见所作清净。一切诸法逮无斗诤，前际后际不可得故，乃能得见三世平等。一切诸法离诸施设心无所行，乃能得见断于疑结。优波离！是则名为究竟比尼法界，诸佛世尊从此得道。若能筹量观察此法，是名善学逮最胜戒；若不观 现代汉语译本：佛说：‘如果菩萨有方便之法，因嗔恚相应的心而犯戒，会产生怖畏；因贪欲相应的心而犯戒，则不会产生怖畏。’ 当时，文殊师利（Manjushri，菩萨名，代表智慧）在大众中，上前对佛说：‘世尊！一切诸法的究竟毗尼（Vinaya，戒律），由谁来受持呢？’ 佛告诉文殊：‘如果所有凡夫都能了知一切诸法的究竟毗尼，如来就不会演说毗尼。正因为他们不了解，如来才为了让他们觉知一切诸法的究竟毗尼，逐渐地为他们宣说各种毗尼法。’ 当时，优波离（Upali，佛陀十大弟子之一，持戒第一）对佛说：‘世尊！这位文殊师利对于解释毗尼的决定之义，却什么也没说。’ 当时，世尊告诉文殊师利：‘你现在应当解释究竟毗尼之法，这位优波离想要听闻毗尼的含义。’ 当时，文殊师利对优波离说：‘一切诸法究竟无垢，能够自我调伏其心，才能得见究竟毗尼。一切诸法没有各种缠缚，本性清净，才能得见究竟毗尼。一切诸法没有染污，我不可得，才能得见无悔的毗尼。如如实实地欣乐修学亿万法门，才能得见清净的学戒。一切诸法没有分别，没有束缚也没有解脱，不作任何思惟，才能得见没有束缚执着。一切诸法无所住，无所染，不作任何停留，才能得见诸法清净。一切诸法安住于虚空之中，远离一切处所，才能得见所作清净。一切诸法达到没有斗争，前际后际都不可得，才能得见三世平等。一切诸法远离各种施设，心无所行，才能得见断除疑惑。优波离！这就是所谓的究竟毗尼法界，诸佛世尊由此得道。如果能够衡量观察此法，就叫做善学，达到最殊胜的戒；如果不观察此法，’