English
English version: If one shaves body hair or trims nails into the shape of a new moon, and if such a thought arises, it is a Thullaccaya offense for a Bodhisattva; if one acts on it with body, speech, and mind, one is incapable of attaining the Three Vehicles (Triyana). If the thought of cutting down grass and trees arises, it is a Thullaccaya offense; if one acts on it with body, speech, and mind, one is incapable of attaining the Three Vehicles. If the thought of defaming others arises, whether regarding appearance, surname, wealth, skill, vehicles, or physical strength, it is a Thullaccaya offense; if one acts on it with body, speech, and mind, one is incapable of attaining the Three Vehicles. Regarding the property of the Buddha, Dharma, and Sangha—whether flowers, incense, scented paste, clothing, or jewels—if a Bodhisattva treads on them with their feet, it is a Patayantika offense. If one treads with their feet on a stupa (Buddha's reliquary), a place where the Buddha walked, or the Bodhi tree (tree of enlightenment) and the place where the Dharma wheel was turned, it is a Patayantika offense; if one does not believe in these, one is incapable of attaining the Three Vehicles. If one sticks out the tongue or moves the eyes, destroying dignified deportment, having such a thought is a Dukkata offense; if one acts on it with body, speech, and mind, one is incapable of attaining the Three Vehicles. If one sees the possessions of others, various garments and playthings that others enjoy, falsely appearing to seek benefit or speaking of others' faults, having such a thought is a Pratidesaniya offense; if one acts on it with body, speech, and mind, one is incapable of attaining the Three Vehicles. If one guards against offenses not yet committed, preventing them from arising, this is the Bodhisattva's Samyam Agadaani (Samyam means guarding, Agadaani means preventing from arising). The eyes, ears, nose, tongue, body, and mind, causing them to be without difference, this is what a Bodhisattva should learn; this is called fully possessing the supramundane Bodhisattva precepts. The Twelfth Chapter on Supramundane Precepts At that time, Manjushri (Bodhisattva of wisdom) said to the Buddha, 'World Honored One! What are the supramundane precepts, which are without outflows, inconceivable, without a place to be found, and without attachment?' 'Manjushri (Bodhisattva of wisdom)! Precepts, for those beings, are without self, non-self, without affairs, without cause, without a person to be taught, without action, without non-action, without a place of action, without name, without form, without the appearance of form, without the appearance of formlessness, without stillness, without non-stillness, without what can be taken, without what cannot be taken, without truth, without non-truth, without body.' --------------------------------------------------------------------------------
Chinese
、无言、无说、无心，无世间、无非世间，非世法、非不世法，不自叹戒、不毁他戒，不求他过，不以持戒轻慢他人，不觉戒、不思惟戒，无所思惟、无所觉故。文殊师利！此谓上出世间圣戒，无漏、无生、无所著，出三界离一切依。” 佛说此祇夜： “有出世戒人， 无垢无所有。 憍慢及所依， 无明与系缚， 如是诸过患， 一切皆无有。 无内寂外寂， 亦无内外寂； 内外觉亦无， 知者得解脱。 “文殊师利！是有戒人于佛法，不自观身不着寿命，不着一切生得正行，是正住。文殊师利！是谓有戒于佛法，不着世间、不依世间得光明，无明闇、无所有，无自想、无他想、不着想，清净戒不此岸、不彼岸、不中流，无所著、无所缚，无罪过、无漏。文殊师利！此有戒人于佛法及名色，心不执着，常平等饶益，常寂静，心无我、无我所。是人如所说戒，住无所学，无解脱、无所作，是得上道，是清净戒相。无胜戒、无定戒、无智慧戒，是圣人性不可得，是佛所叹戒，是空无与我等戒，能安圣定。若清净定，成修行慧；以慧得智，以智得解脱。” 菩萨受戒品第十三 尔时文殊师利白佛言：“世尊！若善男子、善女人受菩萨所受戒法，当云何？” 佛告 现代汉语译本：'无言、无说、无心，无世间、无非世间，非世法、非不世法，不自叹戒、不毁他戒，不求他过，不以持戒轻慢他人，不觉戒、不思惟戒，无所思惟、无所觉故。文殊师利（Manjushri，菩萨名）！此谓上出世间圣戒，无漏、无生、无所著，出三界离一切依。' 佛说此祇夜（Gatha，偈颂）： '有出世戒人， 无垢无所有。 憍慢及所依， 无明与系缚， 如是诸过患， 一切皆无有。 无内寂外寂， 亦无内外寂； 内外觉亦无， 知者得解脱。' '文殊师利（Manjushri）！是有戒人于佛法，不自观身不着寿命，不着一切生得正行，是正住。文殊师利（Manjushri）！是谓有戒于佛法，不着世间、不依世间得光明，无明闇、无所有，无自想、无他想、不着想，清净戒不此岸、不彼岸、不中流，无所著、无所缚，无罪过、无漏。文殊师利（Manjushri）！此有戒人于佛法及名色，心不执着，常平等饶益，常寂静，心无我、无我所。是人如所说戒，住无所学，无解脱、无所作，是得上道，是清净戒相。无胜戒、无定戒、无智慧戒，是圣人性不可得，是佛所叹戒，是空无与我等戒，能安圣定。若清净定，成修行慧；以慧得智，以智得解脱。' 菩萨受戒品第十三 尔时文殊师利（Manjushri）白佛言：'世尊！若善男子、善女人受菩萨所受戒法，当云何？' 佛告
English
English version: 'Without words, without speech, without mind, without the world, without non-world, not worldly dharma, not non-worldly dharma, not praising oneself for precepts, not denigrating others' precepts, not seeking others' faults, not belittling others with one's own adherence to precepts, not being aware of precepts, not contemplating precepts, because there is nothing to contemplate, nothing to be aware of. Manjushri (Manjushri, name of a Bodhisattva)! This is called the supreme supramundane holy precepts, without outflows, without arising, without attachment, transcending the three realms and detached from all reliance.' The Buddha spoke this Gatha (Gatha, verse): 'A person with supramundane precepts, Is without defilement and without possessions. Arrogance and that which is relied upon, Ignorance and bondage, Such faults as these, Are all non-existent. Without inner stillness, without outer stillness, Also without inner and outer stillness; Inner and outer awareness are also absent, The knower attains liberation.' 'Manjushri (Manjushri)! A person with precepts in the Buddha-dharma does not observe his own body, is not attached to lifespan, is not attached to all righteous conduct obtained at birth; this is righteous abiding. Manjushri (Manjushri)! This is called having precepts in the Buddha-dharma, not being attached to the world, not relying on the world to obtain light, without the darkness of ignorance, without possessions, without self-thought, without other-thought, not attached to thought, pure precepts are not this shore, not the other shore, not the middle stream, without attachment, without bondage, without fault, without outflows. Manjushri (Manjushri)! This person with precepts in the Buddha-dharma, regarding name and form, the mind does not cling, is always equally beneficial, always tranquil, the mind is without self, without what belongs to self. This person, according to the precepts spoken, abides in no-more-learning, without liberation, without action, this is attaining the supreme path, this is the aspect of pure precepts. Without superior precepts, without fixed precepts, without wisdom precepts, the nature of a sage is unattainable, these are the precepts praised by the Buddha, these are the precepts of emptiness, non-self, and equality, able to secure holy samadhi. If pure samadhi, it becomes wisdom of practice; with wisdom one obtains knowledge, with knowledge one obtains liberation.' Chapter Thirteen: Receiving the Bodhisattva Precepts At that time, Manjushri (Manjushri) said to the Buddha: 'World Honored One! If a good man or good woman receives the precepts received by Bodhisattvas, what should they do?' The Buddha said --------------------------------------------------------------------------------
Chinese
文殊师利：“应于佛前至诚礼拜，作如是言：‘我某甲，愿诸佛忆念我，如诸佛、世尊、正知以佛智慧无所著，我当发菩萨心，为利益一切众生令得安乐，发无上道心，如过去未来现在诸菩萨，发无上菩提心，于一切众生，如父母、兄弟、姊妹、男女、亲友等，为彼解脱得出生死，乃至令发三菩提心，勤起精进，随诸众生所须财法一切施与。以此财法，摄受一切众生，渐渐随宜。为解脱众生出生死故，乃至令安住无上菩提，我当起精进，我当不放逸。’如是再三，是名菩萨摩诃萨初发菩提心。文殊师利！此诸菩萨所受所行，为化菩萨，不为声闻、缘觉，不为凡夫诸不善者。” 字母品第十四 尔时文殊师利白佛言：“世尊！一切诸字母，云何说一切诸法入于此及陀罗尼字？” 佛告文殊师利：“一切诸法，入于字母及陀罗尼字。文殊师利！如说阿字，是出无常声；说长阿字，是出离我声；说伊字，出诸根声；说长伊字，出疾疫声；说忧字，出荒乱声；说长忧字，出下众生声；说厘字，出直软相续声；说长厘字，出断染游戏声；说梨字，出相生法声；说长梨字，出三有染相声；说㙠字，出所起过患声；说翳字，出圣道胜声；说乌字，出取声；说燠字，出化生等声；说庵字，出无我所声；说阿字，出没 现代汉语译本：文殊师利菩萨说：‘应当在佛前至诚礼拜，这样说：‘我某甲（指自己的名字），愿诸佛忆念我，像诸佛、世尊一样，以佛的智慧没有执着。我应当发起菩萨心，为了利益一切众生，使他们得到安乐，发起无上道心，像过去、未来、现在的诸位菩萨一样，发起无上菩提心，对于一切众生，像父母、兄弟、姐妹、子女、亲友等一样，为了他们解脱，得以脱离生死，乃至使他们发起三菩提心，勤奋精进，随顺众生所需要的财物和佛法，一切都施与。用这些财物和佛法，摄受一切众生，渐渐地随顺他们的根器。为了解脱众生，脱离生死，乃至使他们安住在无上菩提中，我应当发起精进，我应当不放逸。’这样重复三次，这叫做菩萨摩诃萨最初发起菩提心。文殊师利！这些菩萨所接受和所修行的，是为了教化菩萨，不是为了声闻、缘觉，不是为了凡夫这些不善良的人。’ 字母品第十四 这时，文殊师利菩萨对佛说：‘世尊！一切诸字母，如何说一切诸法都包含在此以及陀罗尼字中呢？’ 佛告诉文殊师利菩萨：‘一切诸法，都包含在字母和陀罗尼字中。文殊师利！比如，说阿字（a），是发出无常的声音；说长阿字（ā），是发出脱离我的声音；说伊字（i），发出诸根的声音；说长伊字（ī），发出疾疫的声音；说忧字（u），发出荒乱的声音；说长忧字（ū），发出下等众生的声音；说厘字（ṛ），发出正直柔软相续的声音；说长厘字（ṝ），发出断除染污游戏的声音；说梨字（ḷ），发出相生法（因缘法）的声音；说长梨字（ḹ），发出三有染相的声音；说㙠字（e），发出所产生的过患的声音；说翳字（ai），发出圣道殊胜的声音；说乌字（o），发出取着的声音；说燠字（au），发出化生等的声音；说庵字（aṃ），发出无我所有的声音；说阿字（aḥ），发出隐没的声音’
English
English version: Manjushri said: 'One should sincerely prostrate before the Buddha and say: 'I, so-and-so (state your name), wish that all Buddhas remember me, like all Buddhas, World Honored Ones, with perfect knowledge and without attachment to Buddha wisdom. I shall generate the Bodhi mind, for the benefit of all sentient beings, to bring them peace and happiness, generate the unsurpassed mind of enlightenment, like the Buddhas and Bodhisattvas of the past, future, and present, generate the unsurpassed Bodhi mind, towards all sentient beings, as towards parents, siblings, children, relatives, and friends, for their liberation, to enable them to escape from birth and death, and even to enable them to generate the three Bodhi minds, diligently strive forward, and give all that sentient beings need, both material wealth and the Dharma. With this wealth and Dharma, I will gather in all sentient beings, gradually according to their capacity. For the sake of liberating sentient beings from birth and death, and even to enable them to abide in unsurpassed Bodhi, I shall generate diligence, I shall not be negligent.' Repeat this three times. This is called the initial generation of the Bodhi mind by a Bodhisattva-Mahasattva. Manjushri! What these Bodhisattvas receive and practice is for the transformation of Bodhisattvas, not for Shravakas (voice-hearers), Pratyekabuddhas (solitary realizers), nor for ordinary people who are not virtuous.' Chapter Fourteen: The Alphabet At that time, Manjushri said to the Buddha: 'World Honored One! How do all the letters explain that all dharmas are contained within them and the Dharani syllables?' The Buddha told Manjushri: 'All dharmas are contained within the letters and Dharani syllables. Manjushri! For example, saying the letter A (阿字, a) produces the sound of impermanence; saying the long A (長阿字, ā) produces the sound of detachment from self; saying the letter I (伊字, i) produces the sound of the sense organs; saying the long I (長伊字, ī) produces the sound of epidemics; saying the letter U (憂字, u) produces the sound of chaos; saying the long U (長憂字, ū) produces the sound of lower beings; saying the letter Ṛ (厘字, ṛ) produces the sound of upright, soft, continuous connection; saying the long Ṝ (長厘字, ṝ) produces the sound of cutting off defiled games; saying the letter ḷ (梨字, ḷ) produces the sound of interdependent origination; saying the long ḹ (長梨字, ḹ) produces the sound of the defiled aspects of the three realms; saying the letter E (㙠字, e) produces the sound of arising faults; saying the letter AI (翳字, ai) produces the sound of the victory of the holy path; saying the letter O (烏字, o) produces the sound of grasping; saying the letter AU (燠字, au) produces the sound of transformation and birth; saying the letter Aṃ (庵字, aṃ) produces the sound of no self; saying the letter Aḥ (阿字, aḥ) produces the sound of disappearance.' --------------------------------------------------------------------------------