Chinese
“四十六者，菩萨得人饭时心念言：‘我何时当布施与人，令饱满如我今日。’ “四十七者，菩萨相见心当欢喜，如见父母兄弟，见他人亦尔，无有异。若见人作菩萨道行，当等心视之，不得言某人善、某人恶。 “是为四十七戒具菩萨。身、口、意不得犯十恶，不得教人犯 现代汉语译本 黄门家。 ‘二十七者，菩萨不得相互欺骗诈取。’ ‘二十八者，菩萨不得使用过重的秤来侵占他人利益。’ ‘二十九者，菩萨不得使用过轻的秤来欺骗他人。’ ‘三十者，菩萨不得使用过大的斗来侵占他人利益。’ ‘三十一者，菩萨不得使用过小的斗来欺骗他人。’ ‘三十二者，菩萨不得使用过长的尺来侵占他人利益。’ ‘三十三者，菩萨不得使用过短的尺来欺骗他人。’ ‘三十四者，菩萨不得抛弃牛马等五类家畜。’（五阴：这里指牛、马等五种家畜） ‘三十五者，菩萨不得贩卖牛马。’ ‘三十六者，菩萨不得贩卖象和骆驼。’ ‘三十七者，菩萨不得贩卖骡子和驴。’ ‘三十八者，菩萨不得贩卖猪和羊。’ ‘三十九者，菩萨不得贩卖鸡、狗等家畜。’ ‘四十者，菩萨不得贩卖经书佛法。’ ‘四十一者，菩萨不得前往邪魔外道之家。’ ‘四十二者，菩萨不得前往专门处理死人丧葬的人家。’ ‘四十三者，菩萨不得进入有死丧的人家。’ ‘四十四者，菩萨不得进入酒馆。’ ‘四十五者，菩萨不得进入提供羹饭的餐馆。’ ‘四十六者，菩萨在接受他人供养饭食时，心中应当想：‘我何时才能像今天这样布施给他人，让他们也能吃饱喝足呢？’ ‘四十七者，菩萨相见时，内心应当充满欢喜，如同见到自己的父母兄弟一般，对待其他人也应如此，没有分别。如果见到有人在修行菩萨道，应当平等地看待他们，不得说某人好、某人坏。’ ‘以上是四十七条具足菩萨戒。身、口、意不得触犯十恶业，也不得教唆他人触犯。’
English
English version Huang Men's household. ‘Twenty-seventh, a Bodhisattva must not deceive or defraud each other.’ ‘Twenty-eighth, a Bodhisattva must not use heavy weights to encroach upon others' interests.’ ‘Twenty-ninth, a Bodhisattva must not use light weights to deceive others.’ ‘Thirtieth, a Bodhisattva must not use large measures to encroach upon others' interests.’ ‘Thirty-first, a Bodhisattva must not use small measures to deceive others.’ ‘Thirty-second, a Bodhisattva must not use long rulers to encroach upon others' interests.’ ‘Thirty-third, a Bodhisattva must not use short rulers to deceive others.’ ‘Thirty-fourth, a Bodhisattva must not abandon cattle, horses, or the five domestic animals.’ (五阴 (wǔyīn): here referring to five kinds of domestic animals such as cattle and horses) ‘Thirty-fifth, a Bodhisattva must not sell cattle or horses.’ ‘Thirty-sixth, a Bodhisattva must not sell elephants or camels.’ ‘Thirty-seventh, a Bodhisattva must not sell mules or donkeys.’ ‘Thirty-eighth, a Bodhisattva must not sell pigs or sheep.’ ‘Thirty-ninth, a Bodhisattva must not sell chickens, dogs, or other livestock.’ ‘Fortieth, a Bodhisattva must not sell scriptures or Buddhist teachings.’ ‘Forty-first, a Bodhisattva must not go to the homes of heretics or followers of demonic paths.’ ‘Forty-second, a Bodhisattva must not go to the homes of those who specialize in handling the dead and funerals.’ ‘Forty-third, a Bodhisattva must not enter homes where there is death or mourning.’ ‘Forty-fourth, a Bodhisattva must not enter taverns.’ ‘Forty-fifth, a Bodhisattva must not enter restaurants that serve soup and rice.’ ‘Forty-sixth, when a Bodhisattva receives food from others, they should think: ‘When will I be able to give to others like this, so that they can be as full and satisfied as I am today?’’ ‘Forty-seventh, when Bodhisattvas meet each other, their hearts should be filled with joy, as if seeing their own parents or siblings. They should treat others the same way, without discrimination. If they see someone practicing the Bodhisattva path, they should regard them with equanimity, and not say that someone is good or someone is bad.’ ‘These are the forty-seven precepts that fully constitute a Bodhisattva. Body, speech, and mind must not violate the ten evil deeds, nor should one incite others to violate them.’ --------------------------------------------------------------------------------
Chinese
，亦不得劝勉人犯之。昼夜思惟：‘我持是戒，坚住不动，会当得三术：一者，得阿惟越致；二者，得阿惟颜；三者，当得作佛。’” 第二时 “南无佛！今受羼阿惟越致法四门。何谓四？佛二十因缘、法二十因缘、身二十因缘、摩诃般若波罗蜜二十因缘。 “何谓佛二十因缘？是为佛、多陀阿伽度、阿罗呵、三耶三佛陀术阇，发心所念，天眼洞视，豫知他人心中所念；遮兰那身、口、心所行三般术阇，遮兰那三般是三盖，乃成须迦头，须迦头是泥洹；由迦庇多，世间之父；阿耨多罗，天上天下无有在其上者；浮溜沙，勇猛男子；昙摩沙罗祁，昙摩者法，沙罗祁者驭法世；多提和摩耨沙那，教天上、天下人佛陀；波迦和，政蹈地足下平；行时直举足；手足指间肉相连；紫磨金色；两手两肩项上有浮肉；颊车如师子；四十齿正白平；出舌入耳、入目、入鼻、自覆面；肉髻。是为佛二十种因缘。 “何谓法二十因缘？阿术阇本痴；僧迦罗所为；惟然那知众事；那摩留波，那摩名，留波，眼所见；沙罗耶多那，福罪法来至；波利，眼、耳、鼻、口、身、意；痛痒和檀那，若病未差时和毒痛，若病已差快痛三根：那迦摩怛那，波和怛那，惟波和怛那；男子、女人所爱乐；愿欲作天、作人，愿令我身 现代汉语译本，也不得劝说他人违犯此戒。日夜思惟：‘我受持此戒，坚定不动摇，终将获得三种殊胜之法：第一，得阿惟越致（不退转）；第二，得阿惟颜（无染）；第三，当得成佛。’ 第二时 ‘南无佛（皈依佛）！今受羼阿惟越致（不退转）法四门。何谓四？佛二十因缘、法二十因缘、身二十因缘、摩诃般若波罗蜜（大智慧）二十因缘。’ ‘何谓佛二十因缘？是为佛、多陀阿伽度（如来）、阿罗呵（应供）、三耶三佛陀（正等觉）、术阇（善逝），发心所念，天眼洞视，预知他人心中所念；遮兰那（行）身、口、心所行三般术阇（三种善逝），遮兰那三般是三盖（三种覆盖），乃成须迦头（善逝），须迦头是泥洹（涅槃）；由迦庇多（世间之父），世间之父；阿耨多罗（无上），天上天下无有在其上者；浮溜沙（勇猛丈夫），勇**子；昙摩沙罗祁（法王），昙摩者法，沙罗祁者驭法世；多提和摩耨沙那（调御丈夫），教天上、天下人佛陀；波迦和（世尊），政蹈地足下平；行时直举足；手足指间肉相连；紫磨金色；两手两肩项上有浮肉；颊车如师子；四十齿正白平；出舌入耳、入目、入鼻、自覆面；肉髻。是为佛二十种因缘。’ ‘何谓法二十因缘？阿术阇（无明）本痴；僧迦罗（业）所为；惟然那（识）知众事；那摩留波（名色），那摩名，留波，眼所见；沙罗耶多那（六入），福罪法来至；波利（触），眼、耳、鼻、口、身、意；痛痒和檀那（受），若病未差时和毒痛，若病已差快痛三根：那迦摩怛那（爱），波和怛那（取），惟波和怛那（有）；男子、女人所爱乐；愿欲作天、作人，愿令我身
English
English version, nor should they encourage others to violate it. Day and night, contemplate: ‘I uphold this precept, steadfast and unmoving, and I shall attain three excellent qualities: first, I shall attain Avivecca (non-regression); second, I shall attain Aviraga (non-attachment); third, I shall attain Buddhahood.’ The Second Time ‘Namo Buddha (Homage to the Buddha)! Now receiving the four doors of the Avivecca (non-regression) Dharma. What are the four? The twenty causes and conditions of the Buddha, the twenty causes and conditions of the Dharma, the twenty causes and conditions of the Body, and the twenty causes and conditions of the Maha Prajna Paramita (Great Wisdom).’ ‘What are the twenty causes and conditions of the Buddha? They are the Buddha, Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), Sugata (Well-Gone), the thought of the initial aspiration, the divine eye that penetrates and foreknows the thoughts in others' minds; Carana (conduct) of body, speech, and mind, the three aspects of Sugata (Well-Gone), the three aspects of Carana are the three coverings, which then become Sugata (Well-Gone), Sugata is Nirvana; Yugapitara (Father of the World), the father of the world; Anuttara (Supreme), above whom there is none in heaven or earth; Purusha (Heroic Man), a courageous man; Dharmasarathi (King of Dharma), Dharma is the law, Sarathi is the one who governs the world with the law; Datta-damaka-purusha (Tamer of Men), teaching the people of heaven and earth to become Buddhas; Bhagavan (World Honored One), firmly treading the earth with flat feet; lifting the feet straight when walking; webbed fingers and toes; purple-gold color; fleshy shoulders and neck; lion-like jaws; forty teeth, straight, white, and even; tongue that can extend to cover the ears, eyes, nose, and face; ushnisha (cranial protuberance). These are the twenty causes and conditions of the Buddha.’ ‘What are the twenty causes and conditions of the Dharma? Avijja (Ignorance) is the root of delusion; Sankhara (Volitional formations) is what is done; Vinnana (Consciousness) knows all things; Nama-rupa (Name and Form), Nama is name, Rupa is what is seen by the eye; Salayatana (Six Sense Bases), where blessings and sins come from; Phassa (Contact), eye, ear, nose, tongue, body, and mind; Vedana (Feeling), when the illness has not healed, there is pain and suffering, when the illness has healed, there are three roots of pleasant feeling: Tanha (Craving), Upadana (Grasping), Bhava (Becoming); what men and women love; wishing to become gods or humans, wishing my body --------------------------------------------------------------------------------
Chinese
富贵无有极；伛波他那，师使弟子授教作波和，其事成耶祁天下人生；阇罗摩罗那，阇老，摩罗那死。是为十二因缘生死。四意。何谓四？身意念、痛痒意念、心意念、法意念，是谓四意念。四神足，欲、精进、意、慧，是为四神足。是为法二十种因缘。 “何谓身二十因缘？三事身所作。何谓三？杀、盗、淫。身自不杀，不得教人杀；身自不盗，不得教人盗；身自不淫，不得教人淫。四事口所作。何谓四？两舌、恶口、妄言、绮语。口自不两舌，不得教人两舌；自不恶口，不得教人恶口；自不妄言，不得教人妄言；自不绮语，不得教人绮语。三事意所作。何谓三？嫉妒、瞋恚、痴疑。意自不嫉妒，不得教人嫉妒；意自不瞋恚，不得教人瞋恚；意自不痴疑，不得教人痴疑。身、口、意不得犯是十事，不得教人犯。是为身、口、意法二十种因缘。 “何谓摩诃般若波罗蜜二十因缘？先世所念，欲令一切天下人皆作佛，欲令一切天下人皆洞视，欲令一切天下人皆彻听。波罗质然知人意，欲令一切天下人皆知人意。阿耨沙耶阿耨沙耶然那，知一切天下人意所念，欲令一切天下人皆知一切人意所念。因利耶波利浮利耶然那，眼、耳、鼻、舌、身、意，因利，佛所知，欲令一切天下人皆知。佛现威神然那，欲令一切 现代汉语译本：富贵没有止境。‘伛波他那’（Upapattibhava，有生），师父教导弟子，使他们遵循教诲，这件事能成就一切众生吗？‘阇罗摩罗那’（Jara-marana），‘阇罗’（Jara）是老，‘摩罗那’（Marana）是死。这就是十二因缘的生死流转。四意念。什么是四？身意念、痛痒意念、心意念、法意念，这称为四意念。四神足，即欲神足、精进神足、意神足、慧神足，这称为四神足。这就是法的二十种因缘。 ‘什么是身二十种因缘？’三种是身体所作的。什么是三？杀生、偷盗、邪淫。自己不杀生，也不教唆别人杀生；自己不偷盗，也不教唆别人偷盗；自己不邪淫，也不教唆别人邪淫。四种是口所作的。什么是四？两舌、恶口、妄语、绮语。自己不两舌，也不教唆别人两舌；自己不恶口，也不教唆别人恶口；自己不妄语，也不教唆别人妄语；自己不绮语，也不教唆别人绮语。三种是意念所作的。什么是三？嫉妒、嗔恚、愚痴疑惑。自己不嫉妒，也不教唆别人嫉妒；自己不嗔恚，也不教唆别人嗔恚；自己不愚痴疑惑，也不教唆别人愚痴疑惑。身、口、意不得违犯这十件事，也不得教唆别人违犯。这就是身、口、意法的二十种因缘。 ‘什么是摩诃般若波罗蜜二十种因缘？’前世所念，希望一切众生都能成佛，希望一切众生都能有洞视的能力，希望一切众生都能有彻听的能力。‘波罗质然知人意’（Paracitta-ñāṇa，知他人心智），希望一切众生都能知道别人的心意。‘阿耨沙耶阿耨沙耶然那’（Anusaya-ñāṇa，随眠智），知道一切众生心中所想，希望一切众生都能知道一切人的心意所想。‘因利耶波利浮利耶然那’（Indriya-paroparīyatta-ñāṇa，根上下智），眼、耳、鼻、舌、身、意，这些根，佛所知，希望一切众生都能知道。佛现威神然那，希望一切...
English
English version: Wealth has no limit. ‘Upapattibhava’ (Upapattibhava, becoming), the teacher instructs the disciples, causing them to follow the teachings, can this accomplish all sentient beings? ‘Jara-marana’ (Jara-marana), ‘Jara’ (Jara) is old age, ‘Marana’ (Marana) is death. This is the cycle of birth and death in the twelve links of dependent origination. Four mindfulnesses. What are the four? Mindfulness of the body, mindfulness of feeling, mindfulness of the mind, mindfulness of phenomena, these are called the four mindfulnesses. Four bases of spiritual power, namely, desire, effort, intention, and wisdom, these are called the four bases of spiritual power. These are the twenty conditions of the Dharma. ‘What are the twenty conditions of the body? Three are actions done by the body. What are the three? Killing, stealing, and sexual misconduct. One should not kill oneself, nor should one instruct others to kill; one should not steal oneself, nor should one instruct others to steal; one should not engage in sexual misconduct oneself, nor should one instruct others to engage in sexual misconduct. Four are actions done by the mouth. What are the four? Divisive speech, harsh speech, false speech, and frivolous speech. One should not engage in divisive speech oneself, nor should one instruct others to engage in divisive speech; one should not engage in harsh speech oneself, nor should one instruct others to engage in harsh speech; one should not engage in false speech oneself, nor should one instruct others to engage in false speech; one should not engage in frivolous speech oneself, nor should one instruct others to engage in frivolous speech. Three are actions done by the mind. What are the three? Jealousy, anger, and delusion and doubt. One should not be jealous oneself, nor should one instruct others to be jealous; one should not be angry oneself, nor should one instruct others to be angry; one should not be deluded and doubtful oneself, nor should one instruct others to be deluded and doubtful. The body, mouth, and mind should not violate these ten things, nor should one instruct others to violate them. These are the twenty conditions of the Dharma of body, mouth, and mind.’ ‘What are the twenty conditions of Maha Prajna Paramita? Thoughts from previous lives, wishing that all sentient beings could become Buddhas, wishing that all sentient beings could have the ability to see through everything, wishing that all sentient beings could have the ability to hear everything. ‘Paracitta-ñāṇa’ (Paracitta-ñāṇa, knowledge of the minds of others), wishing that all sentient beings could know the minds of others. ‘Anusaya-ñāṇa’ (Anusaya-ñāṇa, knowledge of latent tendencies), knowing what all sentient beings are thinking in their minds, wishing that all sentient beings could know what all people are thinking in their minds. ‘Indriya-paroparīyatta-ñāṇa’ (Indriya-paroparīyatta-ñāṇa, knowledge of the superiority or inferiority of faculties), the eyes, ears, nose, tongue, body, and mind, these faculties, known by the Buddha, wishing that all sentient beings could know. The Buddha manifests supernatural power, wishing that all... --------------------------------------------------------------------------------