Chinese
光贤菩萨曰：“何谓正士出家具足道证至萨云若？” 于是圣师告曰：“正士！善听着意。诸佛出家要有起发，端坐思闲玄静通微。夫专精念道分有所感，应感者净居天子梵王自在，便敕帝释化四非常老病死像，因此说证离欲苦难念道清净，当处山泽研精行禅。此意方兴，四王已下给侍所当诣贝多树，忆念先佛出家之法，以法为师、天梵为证，信根内固，宿习六度三十七品具足佛事忽然自悟，帝释便下剃刀授手。于是菩萨左手执发、右手持刀，心自念言：‘刈习苦垢植无著根，断不退流通泥洹原。’发意已来常得去家，坚固之志心无懈惓深不退转，信证具足意思分明。刀未近发忽便自堕，肉髻自然。补处菩萨心念：‘先佛出家去发，应有袈裟法服捡心。’方兴此念，净居天子即授净素天缯自然袈裟。菩萨受已，被之于体法服齐正。于是恒沙无量世界诸佛尽通相见，各送袈裟授与菩萨。菩萨即受，彼此诸佛普现威神，尽令诸佛所送袈裟合成一服，名曰萨披佛头震越。此衣今在梵天。所以端坐六年以毕宿缘，六年后夜戒证方现。何谓戒证？志在闲寂山泽受法，神真操远持戒行道，不惜寿命弃捐身体，齐等万物不求利养，守空行寂常观净法，慈悲喜护四等四恩，具无盖哀明释四禅，无瑕无秽无黠念，不从他人法，于佛 现代汉语译本 光贤菩萨问道：‘什么是真正的修行人出家，具足道证，最终达到萨云若（Sarvajna，一切智）的境界？’ 于是圣师开示说：‘真正的修行人啊！仔细听，专心领会。诸佛出家都有其因缘起发，他们端坐静思，通达玄妙，洞察细微。当他们专心致志地念道，自然会有所感应。感应到他们的，是净居天的天子和梵天自在天的天王，他们便命令帝释天王化现衰老、疾病和死亡的景象，以此来说明远离欲望的苦难，从而使修行人念道清净。修行人应当在山林水泽之处，专心研究，精进行禅。当这种出家的意愿刚刚兴起时，四大天王以下的诸天神就会侍奉左右。修行人应当前往贝多树下，忆念过去诸佛出家的方法，以佛法为师，以天人和梵天为证人，坚固自己的信心，内在具备过去修习的六度（六波罗蜜）和三十七道品，圆满具足佛事，忽然之间自己觉悟。帝释天王便会下界，将剃刀授予修行人。 于是菩萨左手抓住头发，右手拿着剃刀，心中默念：‘割断烦恼的苦垢，植下无执著的根本，断绝不会退转的道路，流通到涅槃的源头。’从发愿出家以来，常常能够远离世俗的家，坚固自己的志向，内心没有懈怠和疲倦，深刻而不退转，信心和证悟都具足，意思分明。剃刀还没有靠近头发，头发就自然脱落，肉髻也自然形成。补处菩萨（指弥勒菩萨）心想：‘过去诸佛出家时都要去除头发，应该有袈裟法服来约束身心。’当这个念头刚刚兴起，净居天的天子就立刻授予洁净素白的丝绸制成的天然袈裟。菩萨接受后，披在身上，法服整齐端正。 这时，恒河沙数般无量世界的诸佛都互相看见，各自送来袈裟授予菩萨。菩萨立即接受，彼此诸佛普遍显现威神之力，使所有诸佛所送的袈裟合成一件法服，名字叫做萨披佛头震越（Sarva-buddha-dhara-uttariya）。这件衣服现在还在梵天。所以（佛陀）端坐六年是为了了结过去的因缘，六年后的夜晚，戒律和证悟才显现出来。什么是戒证呢？就是立志在清净寂静的山林水泽接受佛法，精神真诚，操守高远，持守戒律，修行佛道，不吝惜生命，舍弃身体，平等对待万物，不追求利益供养，守护空性，安住寂静，常常观察清净的佛法，以慈悲喜舍四无量心对待众生，以四恩（父母恩、众生恩、国王恩、三宝恩）为己任，具备无盖的哀悯和明智，修习四禅，没有瑕疵，没有污秽，没有狡猾的念头，不追随其他人的法，对于佛陀的教法……’
English
English version Guangxian Bodhisattva said: 'What is meant by a true practitioner leaving home, fully possessing the path and attaining Sarvajna (all-knowing wisdom)?' Then the Holy Teacher said: 'True practitioner! Listen carefully and pay attention. The Buddhas' renunciation of home has its origins. They sit upright, contemplate in tranquility, understand the subtle and penetrate the profound. When they concentrate on the path, they will naturally have a response. Those who respond to them are the deities of the Pure Abode Heavens and the Brahma Kings of the Free Heavens, who then order Indra to transform into the images of extreme old age, sickness, and death, thereby explaining the suffering of detachment from desire, so that practitioners can contemplate the path with purity. Practitioners should diligently study and practice meditation in the mountains and forests. When this intention to renounce home arises, the Four Heavenly Kings and the deities below will attend to them. Practitioners should go to the Bodhi tree, remember the methods of renunciation of past Buddhas, take the Dharma as their teacher, and the deities and Brahma as their witnesses, strengthen their faith, internally possess the six perfections (Six Paramitas) and the thirty-seven factors of enlightenment, fully accomplish the deeds of the Buddha, and suddenly awaken themselves. Indra will then descend and hand the razor to the practitioner. Then the Bodhisattva holds the hair with his left hand and the razor with his right hand, and silently recites in his heart: 'Cut off the suffering of afflictions, plant the root of non-attachment, sever the path of no regression, and flow to the source of Nirvana.' Since making the vow to renounce home, he is always able to stay away from the worldly home, strengthen his will, have no laziness or fatigue in his heart, be profound and not regress, have faith and realization, and have a clear understanding. Before the razor approaches the hair, the hair falls off naturally, and the ushnisha (fleshly protuberance on the crown of the head) is naturally formed. The Bodhisattva who will fill the position of the next Buddha (referring to Maitreya Bodhisattva) thinks: 'When past Buddhas renounced home, they had to remove their hair, and there should be a kasaya (袈裟, monastic robe) to restrain the body and mind.' As soon as this thought arises, the deities of the Pure Abode Heavens immediately bestow a pure white silk natural kasaya. The Bodhisattva accepts it, puts it on his body, and the Dharma robe is neat and upright. At this time, the Buddhas of countless worlds as numerous as the sands of the Ganges all see each other, and each sends a kasaya to bestow upon the Bodhisattva. The Bodhisattva immediately accepts it, and the Buddhas universally manifest their power, causing all the kasayas sent by the Buddhas to merge into one Dharma robe, named Sarva-buddha-dhara-uttariya (萨披佛头震越). This robe is still in the Brahma Heaven. Therefore, (the Buddha) sat upright for six years to settle past karmic connections, and on the night after six years, the precepts and realization manifested. What is the precept and realization? It is to aspire to receive the Dharma in the pure and quiet mountains and forests, to be sincere in spirit, to have lofty integrity, to uphold the precepts, to practice the Buddha's path, to not spare life, to abandon the body, to treat all things equally, to not seek profit or offerings, to guard emptiness, to abide in tranquility, to always observe the pure Dharma, to treat all beings with the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, to take the four kinds of grace (the grace of parents, the grace of sentient beings, the grace of the king, and the grace of the Three Jewels) as one's responsibility, to possess unhindered compassion and wisdom, to practice the four dhyanas (禅那, meditations), to be without flaws, without defilement, without cunning thoughts, to not follow the Dharma of others, regarding the Buddha's teachings...' -------------------------------------------------------------------------------- 法中得泥洹道。是为真戒沙门。”
Chinese
佛告：“正士禁戒无形不着三界，无识无吾、无我无人、无命无意、无名无种、无化无数无作、无所从来无所从去、无形无灭、无身无犯、无口无言、无心无念、无世事无计无事无所住、亦无有戒无有惑、无所念无败坏，是名禁戒。佛禁戒无瑕秽亦无著戒者，无瞋无恚安定清净，就度世道如是为持戒，不受身形不受寿命亦不乐五道，悉晓人于佛法中，是为持戒。亦不在中亦不在边，亦不着亦不转，譬如虚空中风，是为持戒菩萨。正士初坐树下净始戒证，弃欲苦本、舍分散意，意无起想，不动想、不傲想、不我想、不彼想、不中想、不彼此想、不中外想、无道想、无俗想、无灭想。灭无想无、无无想想、无无无想、尽无尽想。如是正士树下立证，净本千八百戒。此数始讫，金刚之座忽然从地裂而出，第六魔宫而大倾动，三界诸天不安本位，皆共俱下诣贝多树，供侍所当。恒沙世界忽有洪音，洪音之中云：‘坐树菩萨是夜启证。’众生各各皆闻皆见如是正士。是为菩萨具足戒证成萨云若，三达六通、三十七品、十八不共、十力、四无所畏一切普具。三千世界六反震动，功德降魔光明普照，恒沙世界众生蒙此慈光一时得安，普发无上正真道意。” 佛说是时，八百比丘得阿罗 现代汉语译本：在佛法中证得涅槃（Nirvana）之道，这才是真正的持戒沙门（Śrāmaṇa，指佛教出家修行者）。' 佛说：‘正士所持的禁戒是无形的，不执着于三界（欲界、色界、无色界），没有意识，没有“吾”，没有“我”，没有人，没有命，没有意，没有名，没有种，没有化，没有数，没有造作，无所从来，无所从去，没有形体，没有灭亡，没有身体，没有触犯，没有口，没有言语，没有心，没有念头，没有世俗之事，没有计较，没有事情，无所住着，也没有戒律，也没有迷惑，没有所念，没有败坏，这叫做禁戒。佛的禁戒没有瑕疵污秽，也没有执着于戒律的人，没有嗔恨，没有恼怒，安定清净，依循度世之道，这样才是持戒，不接受身形，不贪恋寿命，也不乐于五道（地狱、饿鬼、畜生、人、天），完全了解佛法中的道理，这才是持戒。也不在中间，也不在边上，不执着，也不转变，譬如虚空中的风，这就是持戒的菩萨。正士最初坐在菩提树下，清净开始证悟戒律，抛弃欲望的根本，舍弃分散的意念，意念中没有生起任何想法，没有动摇的想法，没有傲慢的想法，没有我的想法，没有他的想法，没有中间的想法，没有彼此的想法，没有内外之间的想法，没有道法的想法，没有世俗的想法，没有灭尽的想法。灭尽没有想法，没有没有想法的想法，没有没有没有想法，穷尽没有穷尽的想法。像这样，正士在菩提树下确立证悟，清净了一千八百条根本戒律。这个数字终了之时，金刚座忽然从地裂开而出，第六魔王宫殿因此而大大倾动，三界诸天不安于自己的本位，都一起降下到贝多树下，供养侍奉应当供养侍奉的人。恒河沙数的世界忽然发出巨大的声音，巨大的声音中说：‘坐在树下的菩萨今夜开始证悟。’众生各自都听见都看见这样的正士。这就是菩萨具足戒律，证成萨云若（Sarvajña，一切智），具备三达六通、三十七道品、十八不共法、十力、四无所畏一切功德。三千大千世界六次震动，功德降伏魔军，光明普遍照耀，恒河沙数世界的众生蒙受这慈悲的光明，一时得到安宁，普遍发起无上正真菩提道心。’ 佛陀宣说此法时，八百比丘证得阿罗汉（Arhat）果。
English
English version: 'Attaining the path of Nirvana (Nirvana) within the Dharma, this is the true Śrāmaṇa (Śrāmaṇa, referring to a Buddhist monastic practitioner) who upholds the precepts.' The Buddha said: 'The precepts upheld by a righteous person are formless, not attached to the three realms (desire realm, form realm, formless realm), without consciousness, without 'I', without 'me', without person, without life, without intention, without name, without seed, without transformation, without number, without creation, without origin, without destination, without form, without extinction, without body, without transgression, without mouth, without speech, without mind, without thought, without worldly affairs, without calculation, without matters, without dwelling, also without precepts, without delusion, without thought, without decay, this is called precepts. The Buddha's precepts have no flaws or defilements, nor is there anyone attached to the precepts, without anger, without resentment, stable and pure, following the path of liberation, this is how to uphold the precepts, not accepting physical form, not craving longevity, nor delighting in the five paths (hell, hungry ghosts, animals, humans, gods), fully understanding the principles in the Buddha's Dharma, this is upholding the precepts. It is neither in the middle nor on the edge, neither attached nor transformed, like the wind in empty space, this is a Bodhisattva who upholds the precepts. The righteous person initially sat under the Bodhi tree, purely beginning to realize the precepts, abandoning the root of desire, relinquishing scattered thoughts, with no arising of thoughts in the mind, no wavering thoughts, no arrogant thoughts, no thoughts of 'I', no thoughts of 'other', no thoughts of 'middle', no thoughts of 'self and other', no thoughts of 'inner and outer', no thoughts of the path, no thoughts of the mundane, no thoughts of extinction. Extinction without thought, without no thought of thought, without no no thought, exhausting without exhausting thought. Like this, the righteous person established realization under the Bodhi tree, purifying the one thousand eight hundred fundamental precepts. When this number was completed, the Vajra seat suddenly split open from the ground, and the sixth demon king's palace greatly shook because of this, the gods of the three realms were uneasy in their positions, and all descended together to the Beta tree, to offer service to those who should be offered service. Countless worlds suddenly emitted a great sound, and within the great sound it was said: 'The Bodhisattva sitting under the tree is beginning to realize enlightenment tonight.' Beings each heard and saw such a righteous person. This is the Bodhisattva fully possessing the precepts, realizing Sarvajña (Sarvajña, all-knowing wisdom), possessing the three insights and six supernatural powers, the thirty-seven factors of enlightenment, the eighteen unshared qualities, the ten powers, the four fearlessnesses, and all merits. The three thousand great thousand worlds shook six times, the merit subdued the demon army, and the light universally illuminated, beings in countless worlds received this compassionate light, and at once attained peace, universally generating the unsurpassed, true, and right Bodhi mind.' When the Buddha spoke this Dharma, eight hundred Bhikshus attained the fruit of Arhat (Arhat). --------------------------------------------------------------------------------