Chinese
大正藏第 24 册 No. 1487 佛说菩萨内戒经 No. 1487 佛说菩萨内戒经 宋北印度三藏求那跋摩译 佛以十五日说戒时，文殊师利正衣服，以头脑着佛足，起长跪，白佛言：“若有初发意菩萨，于道于俗当用何等功德，以开化一切众生，使各得成其功德？唯佛当以沤和拘舍罗为我曹分别说之！” 佛言：“善哉，善哉！文殊师利！若所问甚深、甚深，多所过度、多所安隐。若谛听、谛受，吾当为若具说其要，各自以意施行之。”诸在会者及文殊师利皆言：“受教！” 佛言：“当先三自归三尊，当言：‘某自归佛、自归法、自归比丘僧、自归菩萨、自归摩诃萨、自归文殊师利菩萨、自归摩诃般若波罗蜜。某身作恶、口言恶、意念恶，不知故作，后不复作。菩萨道十万劫常行四等心，某从十万劫以来，身作恶、口言恶、意念恶，不知故作，后不复作。某先世时，不行菩萨道，今这行菩萨道。以弃恶故，从今以往昼夜作善，不敢复犯诸恶。’ “波蓝质兜波初发意菩萨，当行六波罗蜜。何谓六？第一檀波罗蜜：布施意行；第二尸波罗蜜：持戒意行；第三羼提波罗蜜：忍辱意行；第四惟逮波罗蜜：精进意行；第五禅波罗蜜：一心意行；第六般若波 现代汉语译本 《佛说菩萨内戒经》 宋代北印度三藏求那跋摩译 佛在十五日诵戒时，文殊师利菩萨整理好衣服，以头顶触碰佛的脚，起身长跪，对佛说：‘如果有初发菩提心的菩萨，在世俗和修行中应当运用什么样的功德，来开化一切众生，使他们各自成就功德？希望佛能以善巧方便（沤和拘舍罗）为我们详细解说！’ 佛说：‘好啊，好啊！文殊师利！你所问的问题非常深刻，能使众多众生得到解脱，得到安稳。你们仔细听，仔细领受，我将为你们详细说明其中的要点，你们各自用心去实践。’所有在场的人和文殊师利都说：‘谨遵教诲！’ 佛说：‘应当首先三自皈依三宝，应当说：‘某某皈依佛、皈依法、皈依比丘僧、皈依菩萨、皈依摩诃萨（ महान्त सत्त्व，伟大的众生）、皈依文殊师利菩萨、皈依摩诃般若波罗蜜（महाप्रज्ञापारमिता，伟大的智慧到彼岸）。我身作恶、口说恶语、意念恶念，以前因为无知而造作，以后不再犯。菩萨道在十万劫中常行四等心（四无量心），我从十万劫以来，身作恶、口说恶语、意念恶念，以前因为无知而造作，以后不再犯。我前世没有修行菩萨道，现在开始修行菩萨道。因为舍弃恶行，从今以后昼夜行善，不敢再犯各种恶行。’ ‘波蓝质兜波（Parama cittotpāda，至上发心）初发心的菩萨，应当修行六波罗蜜（षट्पारमिता）。什么是六波罗蜜？第一是檀波罗蜜（दानपारमिता）：布施的意念和行为；第二是尸波罗蜜（शीलपारमिता）：持戒的意念和行为；第三是羼提波罗蜜（क्षान्तिपारमिता）：忍辱的意念和行为；第四是惟逮波罗蜜（वीर्यपारमिता）：精进的意念和行为；第五是禅波罗蜜（ध्यानपारमिता）：一心不乱的意念和行为；第六是般若波罗蜜（प्रज्ञापारमिता）：智慧的意念和行为。’
English
English version The Sutra of Inner Precepts for Bodhisattvas Spoken by the Buddha Translated by Tripiṭaka Guṇabhadra from North India during the Song Dynasty When the Buddha was reciting the precepts on the fifteenth day, Mañjuśrī (मञ्जुश्री) adjusted his robes, touched the Buddha's feet with his head, rose, knelt with his palms together, and said to the Buddha: 'If there are Bodhisattvas who have just aroused the aspiration for enlightenment, what kind of merits should they use in both worldly life and practice to enlighten all sentient beings, so that each of them can achieve merits? May the Buddha explain it to us in detail with skillful means (Ogha-Kauśalya)!' The Buddha said: 'Excellent, excellent! Mañjuśrī! What you ask is very profound, leading many to liberation and peace. Listen carefully, receive carefully, and I will explain the essentials in detail for you, and each of you should put them into practice with your heart.' All those present and Mañjuśrī said: 'We respectfully receive the teachings!' The Buddha said: 'First, one should take refuge in the Three Jewels three times, saying: 'I, so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha of Bhikshus, take refuge in the Bodhisattvas, take refuge in the Mahāsattvas (महान्त सत्त्व, great beings), take refuge in Mañjuśrī Bodhisattva, take refuge in the Mahāprajñāpāramitā (महाप्रज्ञापारमिता, the great perfection of wisdom). My body has committed evil deeds, my mouth has spoken evil words, and my mind has conceived evil thoughts. I did them unknowingly in the past, and I will not do them again in the future. The Bodhisattva path constantly practices the four immeasurable minds for hundreds of thousands of kalpas. Since hundreds of thousands of kalpas ago, my body has committed evil deeds, my mouth has spoken evil words, and my mind has conceived evil thoughts. I did them unknowingly in the past, and I will not do them again in the future. In my previous lives, I did not practice the Bodhisattva path, but now I am practicing the Bodhisattva path. Because I have abandoned evil deeds, I will do good day and night from now on, and I dare not commit any evil deeds again.' 'A Bodhisattva who has just aroused the mind of Parama cittotpāda (परम चित्तोत्पाद, supreme mind generation) should practice the Six Pāramitās (षट्पारमिता). What are the six Pāramitās? First is Dāna-pāramitā (दानपारमिता): the intention and act of giving; second is Śīla-pāramitā (शीलपारमिता): the intention and act of upholding precepts; third is Kṣānti-pāramitā (क्षान्तिपारमिता): the intention and act of patience; fourth is Vīrya-pāramitā (वीर्यपारमिता): the intention and act of diligence; fifth is Dhyāna-pāramitā (ध्यानपारमिता): the intention and act of one-pointedness of mind; sixth is Prajñā-pāramitā (प्रज्ञापारमिता): the intention and act of wisdom.' --------------------------------------------------------------------------------
Chinese
罗蜜：智慧意行。若见人分檀布施，政心代其欢喜；若见人持戒，政心代其欢喜；若见人忍辱，政心代其欢喜；若见人精进，政心代其欢喜；若见人坐禅，政心代其欢喜；若见人智慧说经，政心代其欢喜。 “菩萨当知三愿乃为菩萨。何谓三？一，愿我当作佛，我当作佛时，令国中无有三恶道者，皆有金银、水精、琉璃七宝，人民寿无极，皆自然饭食、衣被，五乐、倡伎、宫殿舍；二，愿我往生阿弥陀佛前；三，愿我世世与佛相值，佛当授我莂。是为三愿，合会为十五戒，具菩萨所当奉行。和阇名明师，阿祇利名文殊师利，前已过去菩萨，皆从波蓝质兜波发意行菩萨道，自致得作佛；无有菩萨道亦无有佛，是故当行菩萨道，当作佛。 “菩萨入松寺有五事：入松寺，不得着葌入松寺；不得持伞盖入松寺；当礼佛，绕塔三匝，入松寺；若见不净污秽当扫弃，入松寺；见诸沙门皆当作礼。 “菩萨行道路有二事：若天热、若雨时，见有树木、屋舍，当让人先坐；若见井水、泉水、若见人持水，当让人饮，若见大溪水极自饮。是为二事。 “菩萨得人饮食时有三事：视上下皆令等；若不等得，当分令等；饭已，得水饮，当让上座先饮，若饮已，不得先起去，当与众人俱起。是为十法则。” 现代汉语译本 罗蜜（波罗蜜，意为智慧的圆满）：如果看到有人布施，就真心随喜赞叹；如果看到有人持戒，就真心随喜赞叹；如果看到有人忍辱，就真心随喜赞叹；如果看到有人精进，就真心随喜赞叹；如果看到有人禅定，就真心随喜赞叹；如果看到有人以智慧说法，就真心随喜赞叹。 ‘菩萨应当知道有三种愿是成为菩萨的基础。哪三种呢？第一，愿我将来成佛，我成佛的时候，让我的国土中没有三恶道，到处都是金银、水精、琉璃等七宝，人民寿命无限，自然而然地有饭食、衣服，享受五种音乐、歌舞伎乐、华丽的宫殿住所；第二，愿我往生到阿弥陀佛（Amitabha）前；第三，愿我生生世世都能遇到佛，佛会给我授记。’这三种愿，合起来就是十五戒，包含了菩萨应当奉行的内容。和阇（Upadhyaya，亲教师）的意思是明师，阿祇利（Acarya，阿阇梨）的意思是文殊师利（Manjusri），过去已经成佛的菩萨，都是从波蓝质兜波（Benares，波罗奈斯）发心修行菩萨道，最终成就佛果；没有菩萨道就没有佛，所以应当修行菩萨道，将来成佛。 ‘菩萨进入寺庙有五件事要注意：进入寺庙，不能穿着鞋子进入；不能打着伞盖进入寺庙；应当礼佛，绕塔三圈，再进入寺庙；如果看到不干净的污秽，应当清扫干净，再进入寺庙；见到所有的沙门（Sramana，出家修行者）都应当行礼。 ‘菩萨在路上行走有两件事要注意：如果天气炎热或下雨时，看到有树木或房屋，应当让人先坐；如果看到井水、泉水，或者看到有人提水，应当让人先喝，如果看到大河，自己最后喝。’这是两件事。 ‘菩萨得到别人供养饮食时有三件事要注意：看上座和下座的人都平等对待；如果不能平等得到供养，应当分给大家，使之平等；吃完饭后，得到水喝，应当让上座的人先喝，如果上座的人喝完后，不要先起身离开，应当和大家一起起身。’这就是十条法则。'
English
English version Romi (Paramita, meaning perfection of wisdom): If you see someone giving alms, sincerely rejoice in their merit; if you see someone upholding precepts, sincerely rejoice in their merit; if you see someone practicing patience, sincerely rejoice in their merit; if you see someone practicing diligence, sincerely rejoice in their merit; if you see someone practicing meditation, sincerely rejoice in their merit; if you see someone expounding the scriptures with wisdom, sincerely rejoice in their merit. 'A Bodhisattva should know that three vows are the foundation for becoming a Bodhisattva. What are the three? First, the vow that I will become a Buddha, and when I become a Buddha, may there be no three evil realms in my land, and may it be filled with gold, silver, crystal, lapis lazuli, and the seven treasures, and may the people have limitless lifespans, and naturally have food, clothing, the enjoyment of the five kinds of music, performing arts, and magnificent palaces and dwellings; second, the vow that I will be reborn before Amitabha (Amitabha) Buddha; third, the vow that in every lifetime I will encounter the Buddha, and the Buddha will bestow a prophecy upon me.' These three vows, combined, are the fifteen precepts, encompassing what a Bodhisattva should practice. Upadhyaya (Upadhyaya, preceptor) means a wise teacher, Acarya (Acarya) means Manjusri (Manjusri), and the Bodhisattvas who have attained Buddhahood in the past all initiated their Bodhisattva path from Benares (Benares) and ultimately achieved Buddhahood; without the Bodhisattva path, there is no Buddha, therefore one should practice the Bodhisattva path and become a Buddha in the future. 'When a Bodhisattva enters a monastery, there are five things to be mindful of: When entering a monastery, one should not enter wearing shoes; one should not enter carrying an umbrella or parasol; one should pay homage to the Buddha, circumambulate the stupa three times, and then enter the monastery; if one sees any uncleanliness or filth, one should sweep it away before entering the monastery; and one should bow to all Sramanas (Sramana, monastic practitioners).' 'When a Bodhisattva walks on the road, there are two things to be mindful of: If the weather is hot or rainy, and one sees trees or houses, one should let others sit first; if one sees well water, spring water, or sees someone carrying water, one should let others drink first, and if one sees a large river, one should drink last.' These are the two things. 'When a Bodhisattva receives food offerings from others, there are three things to be mindful of: Treat those in the upper and lower seats equally; if the offerings are not distributed equally, one should divide them equally; after eating, when receiving water to drink, one should let those in the upper seats drink first, and after those in the upper seats have drunk, one should not get up and leave first, but should rise together with everyone.' These are the ten rules.' -------------------------------------------------------------------------------- 第一时
Chinese
“南无佛！今受尸四十七戒。何谓四十七？ “一者，菩萨不得杀生，身、口、意不得念杀生，念杀生者不得为菩萨也。 “二者，菩萨不得盗他人财物。 “三者，菩萨不得淫妷他人妇女。 “四者，菩萨不欺怠人。 “五者，菩萨不得饮酒。 “六者，菩萨不得两舌。 “七者，菩萨不得恶口。 “八者，菩萨不得妄言。 “九者，菩萨不得绮语。 “十者，菩萨不得嫉妒。 “十一，者菩萨不得瞋恚。 “十二者，菩萨不得痴疑。 “十三者，菩萨不得信邪魔道。 “十四者，菩萨不得持恶行教人。 “十五者，菩萨当广方便益布施。 “十六者，菩萨不得悭贪。 “十七者，菩萨不得贪利他人财物。 “十八者，菩萨不得邪心贼害人。 “十九者，菩萨不得谗击人。 “二十者，菩萨不得挝捶人。 “二十一者，菩萨不得掠取良民作奴婢。 “二十二者，菩萨不得贩卖奴婢。 “二十三者，菩萨不得卖妻子与人。 “二十四者，菩萨不得男女更相淫戏。 “二十五者，菩萨不得至博戏淫女舍。 “二十六者，菩萨不得至 现代汉语译本 第一时 ‘南无佛！（Namo Buddha）今受持四十七戒。什么是四十七戒？’ ‘第一，菩萨（Bodhisattva）不得杀生，身、口、意都不得想杀生，如果想杀生就不能成为菩萨。’ ‘第二，菩萨不得偷盗他人的财物。’ ‘第三，菩萨不得与他人妇女行淫。’ ‘第四，菩萨不得欺骗怠慢他人。’ ‘第五，菩萨不得饮酒。’ ‘第六，菩萨不得两舌（挑拨离间）。’ ‘第七，菩萨不得恶口（说粗恶的话）。’ ‘第八，菩萨不得妄言（说谎）。’ ‘第九，菩萨不得绮语（说不正经的话）。’ ‘第十，菩萨不得嫉妒。’ ‘第十一，菩萨不得瞋恚（发怒）。’ ‘第十二，菩萨不得痴疑（愚痴疑惑）。’ ‘第十三，菩萨不得相信邪魔外道。’ ‘第十四，菩萨不得用恶劣的行为教导他人。’ ‘第十五，菩萨应当广行方便，利益布施。’ ‘第十六，菩萨不得悭贪（吝啬贪婪）。’ ‘第十七，菩萨不得贪图他人的财物。’ ‘第十八，菩萨不得心怀邪念，贼害他人。’ ‘第十九，菩萨不得谗言攻击他人。’ ‘第二十，菩萨不得殴打他人。’ ‘第二十一，菩萨不得掠夺善良百姓作为奴婢。’ ‘第二十二，菩萨不得贩卖奴婢。’ ‘第二十三，菩萨不得卖妻子与人。’ ‘第二十四，菩萨不得男女之间互相淫戏。’ ‘第二十五，菩萨不得去赌博游戏场所。’ ‘第二十六，菩萨不得去…’
English
English version First Time ‘Namo Buddha! Now receiving the forty-seven precepts of Sila (Śīla). What are the forty-seven?’ ‘First, a Bodhisattva (Bodhisattva) must not kill living beings. In body, speech, and mind, one must not even think of killing. One who thinks of killing cannot be a Bodhisattva.’ ‘Second, a Bodhisattva must not steal the property of others.’ ‘Third, a Bodhisattva must not commit adultery with other people's wives.’ ‘Fourth, a Bodhisattva must not deceive or be negligent towards others.’ ‘Fifth, a Bodhisattva must not drink alcohol.’ ‘Sixth, a Bodhisattva must not engage in double-tongued speech (divisive speech).’ ‘Seventh, a Bodhisattva must not use harsh language (abusive speech).’ ‘Eighth, a Bodhisattva must not lie (false speech).’ ‘Ninth, a Bodhisattva must not engage in frivolous or lewd talk (idle speech).’ ‘Tenth, a Bodhisattva must not be jealous.’ ‘Eleventh, a Bodhisattva must not be angry (wrathful).’ ‘Twelfth, a Bodhisattva must not be ignorant or doubtful (deluded).’ ‘Thirteenth, a Bodhisattva must not believe in demonic or heretical paths.’ ‘Fourteenth, a Bodhisattva must not teach others to engage in evil conduct.’ ‘Fifteenth, a Bodhisattva should extensively practice skillful means and beneficial giving (charity).’ ‘Sixteenth, a Bodhisattva must not be stingy or greedy (miserly).’ ‘Seventeenth, a Bodhisattva must not covet the wealth of others.’ ‘Eighteenth, a Bodhisattva must not harbor evil intentions to harm others.’ ‘Nineteenth, a Bodhisattva must not slander or attack others.’ ‘Twentieth, a Bodhisattva must not beat others.’ ‘Twenty-first, a Bodhisattva must not seize good people and make them slaves.’ ‘Twenty-second, a Bodhisattva must not sell slaves.’ ‘Twenty-third, a Bodhisattva must not sell his wife and children to others.’ ‘Twenty-fourth, a Bodhisattva must not engage in lewd play between men and women.’ ‘Twenty-fifth, a Bodhisattva must not go to gambling or game parlors.’ ‘Twenty-sixth, a Bodhisattva must not go to…’ -------------------------------------------------------------------------------- 黄门家。 “二十七者，菩萨不得相欺诈。 “二十八者，菩萨不得持重称侵人。 “二十九者，菩萨不得持轻称欺人。 “三十者菩，萨不得持大斗侵人。 “三十一者，菩萨不得持小斗欺人。 “三十二者，菩萨不得持长尺侵人。 “三十三者，菩萨不得持短尺欺人。 “三十四者，菩萨不得断弃牛马五阴。 “三十五者，菩萨不得卖牛马。 “三十六者，菩萨不得卖象驼。 “三十七者，菩萨不得卖骡驴。 “三十八者，菩萨不得卖猪羊。 “三十九者，菩萨不得卖鸡犬畜生。 “四十者，菩萨不得卖经法。 “四十一者，菩萨不得至邪魔道家。 “四十二者，菩萨不得至担死人种家。 “四十三者，菩萨不得入死丧家。 “四十四者，菩萨不得入酒舍。 “四十五者，菩萨不得入羹饭舍。