English
English version: 'This precept is called 'Trace' (迹), also called 'Root of All Merits' (一切功德根本), and also called 'Field of Blessings' (福田); for this reason, the wise should uphold it and not violate it.' Furthermore, the wise also think like this: 'Precepts have two kinds of rewards, one is the joy of the heavens, and the other is the joy of Bodhi; the wise should seek the joy of Bodhi, not seek the joy of the heavens.' If, after taking the precepts, one deliberately does what should not be done, deliberately thinks what should not be thought, is lazy and indolent, enjoys sleeping, harbors evil thoughts, lives an evil life, and has evil wishes, this is called 'defiling the precepts'. If, after taking the precepts, one feels regret in the heart, seeks the joy of humans and gods, has many lax behaviors, and does not generate compassion, this is called 'defiling the precepts'. If one takes the precepts out of fear of poverty, out of fear of terror, out of fear of losing wealth, out of fear of being enslaved, for the sake of preserving life, for the sake of gaining benefits and offerings, or for the sake of love and desire, and after taking the precepts, doubts arise in the heart, this is called 'defiling the precepts'. 'Good man! If a person is not happy to remain in the cycle of birth and death for a long time, deeply sees the faults and sins in it, considers the joy of humans and gods to be no different from the suffering of Avici Hell (阿鼻狱), has compassion for sentient beings, is complete with right mindfulness, in order to benefit immeasurable sentient beings so that they can achieve the path; in order to achieve the unsurpassed path of Bodhi, in order to practice according to the Dharma, upholds these precepts, and the mind is not lax. One is able to observe the past, future, and present actions of body, speech, and mind, and knows which are light and which are heavy. For all things that are done, one should first focus the mind on cultivating non-laxity, and after doing it, and while doing it, one should also cultivate non-laxity in the same way. If one did not know beforehand, and only after doing it realizes it is a sin, or if one commits a sin because of losing right mindfulness, or if one commits a sin because of temporary arising of external afflictions, or if one commits a sin because of small lax behaviors. Such a person always considers committing a light sin as committing a heavy sin, and after observing it, generates regret and shame, feels fear and sorrow, and the heart is not happy, and sincerely repents. After repenting, the heart generates joy, carefully protects and upholds the precepts, and dares not violate them again, this is called 'pure precepts'. 'Good man! A wise person, after taking the precepts, should observe three things and not do evil deeds: one is for oneself, two is for the world, and three is for the Dharma. What is called 'for oneself'? I myself clearly know that this is an evil thing, and know that creating evil karma will receive evil retribution.' --------------------------------------------------------------------------------
Chinese
如是果，知作善业得如是果。所作恶业无有虚妄，决定还得诸恶之果，所作善业亦无虚妄，决定还得诸善之果；若是二业无虚妄者，我今云何而自欺诳？以是因缘，我受戒已，不应毁犯，当至心持，是名自为。云何为世？有智者观见世间之人，有得清净天耳、天眼及他心智，我若作恶，是人必当见闻知我；若见闻知，我当云何不生惭愧而作恶耶？复观诸天具足无量福德，神足、天耳、天眼，具他心智，遥能见闻，虽近于人，人不能见。若我作恶，如是等天当见闻知，若是天等了了见我，我当云何不生惭愧故作罪耶？是名为世。云何为法？有智之人，观如来法清净无染，得现在利，能令寂静度于彼岸，能作解脱，不选时节。我为是法故受持戒，我若不能先受小制，云何能得受大制耶？破小制已，增五有苦，若至心持，增无上乐。我受身来所以未得证解脱者，实由不从过去无量诸佛如来受禁戒故；我今受戒，未来定当值遇恒河沙等诸佛。深观是已，生大怜愍，至心受戒，受已坚持，为阿耨多罗三藐三菩提，利益无量诸众生故。 “善男子！若在家，若出家，若三归，若八斋，若五戒，若具足，若不具足，若一日一夜，若一时一念，若尽形寿至心受持，当知是人得大福德。善男子！若受戒已，修三善业——多闻、布施 现代汉语译本： ‘如果真是这样，要知道行善业会得到这样的果报。所作的恶业不会是虚假的，必定会得到各种恶果，所作的善业也不会是虚假的，必定会得到各种善果；如果这两种业都不是虚假的，那我如今为何要自欺欺人呢？因为这个缘故，我受戒之后，不应该毁犯，应当至诚地持守，这叫做为自己。’ ‘什么是为世间呢？有智慧的人观察到世间之人，有得到清净天耳（能听到天界声音的能力）、天眼（能看到天界景象的能力）以及他心智（能了解他人心思的能力）的，我如果作恶，这些人必定会见闻知道我；如果见闻知道，我应当如何不生惭愧而作恶呢？’ ‘又观察诸天，具足无量福德，有神通足、天耳、天眼，具足他心智，遥远地能够见闻，虽然靠近于人，人却不能看见。如果我作恶，像这样的天人应当会见闻知道，如果这些天人清清楚楚地看见我，我应当如何不生惭愧而故意作恶呢？这叫做为世间。’ ‘什么是为法呢？有智慧的人，观察如来之法清净没有污染，得到现在的利益，能够使人寂静，度到彼岸，能够作出解脱，不选择时节。我为了这个法，所以受持戒律，我如果不能先接受小的约束，怎么能够得到接受大的约束呢？破坏小的约束之后，会增加五种有（指欲有、色有、无色有、有想有、无想有）的痛苦，如果至诚地持守，会增加无上的快乐。我受身以来，所以没有得到证悟解脱的原因，实在是因为不从过去无量诸佛如来接受禁戒的缘故；我如今受戒，未来必定会遇到恒河沙数般的诸佛。’ ‘深刻地观察这些之后，生起大怜悯心，至诚地受戒，受戒之后坚持守持，为了阿耨多罗三藐三菩提（无上正等正觉），利益无量诸众生的缘故。’ ‘善男子！无论是出家还是在家，无论是受三归依（归依佛、归依法、归依僧），还是受八斋戒，还是受五戒，无论是具足戒还是不具足戒，无论是受一日一夜，还是一时一念，还是尽形寿至诚受持，应当知道这个人得到大福德。善男子！如果受戒之后，修习三种善业——多闻、布施……’
English
English version: ‘If this is indeed so, know that performing good deeds yields such a result. Evil deeds done are not in vain; one will certainly receive all kinds of evil consequences. Good deeds done are also not in vain; one will certainly receive all kinds of good consequences. If these two types of karma are not in vain, then how can I deceive myself now? For this reason, having received the precepts, I should not violate them, but should uphold them with utmost sincerity. This is called 'for oneself'.’ ‘What is 'for the world'? A wise person observes that among the people in the world, some have attained pure divine ears (the ability to hear sounds of the heavens), divine eyes (the ability to see sights of the heavens), and the knowledge of others' minds (the ability to understand the thoughts of others). If I commit evil, these people will surely see, hear, and know of me. If they see, hear, and know, how can I not feel ashamed and commit evil?’ ‘Furthermore, observe the devas (gods), who possess immeasurable blessings, divine powers, divine ears, divine eyes, and the knowledge of others' minds. They can see and hear from afar, and although they are near to people, people cannot see them. If I commit evil, such devas will see, hear, and know of it. If these devas clearly see me, how can I not feel ashamed and deliberately commit evil? This is called 'for the world'.’ ‘What is 'for the Dharma'? A wise person observes that the Dharma of the Tathagata (another name for Buddha) is pure and undefiled, brings present benefits, can lead to tranquility, crosses over to the other shore (Nirvana), can bring about liberation, and does not choose a time. I uphold the precepts for the sake of this Dharma. If I cannot first accept small restraints, how can I attain the acceptance of great restraints? Breaking small restraints increases the suffering of the five existences (referring to the realms of desire, form, formlessness, existence with thought, and existence without thought). If one upholds them with utmost sincerity, it increases unsurpassed bliss. The reason why I have not attained enlightenment and liberation since receiving this body is truly because I did not receive the precepts from the countless Buddhas and Tathagatas in the past. Now that I receive the precepts, I will certainly encounter Buddhas as numerous as the sands of the Ganges River in the future.’ ‘Having deeply contemplated these things, generate great compassion, sincerely receive the precepts, and uphold them steadfastly after receiving them, for the sake of Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and for the benefit of immeasurable sentient beings.’ ‘Good man! Whether one is a layperson or a monastic, whether one takes the Three Refuges (refuge in the Buddha, the Dharma, and the Sangha), or observes the Eight Precepts, or observes the Five Precepts, whether one has full precepts or not, whether one observes them for one day and one night, or for one moment, or for the duration of one's life with utmost sincerity, know that this person obtains great merit. Good man! If, after receiving the precepts, one cultivates the three good deeds—extensive learning, generosity...’ --------------------------------------------------------------------------------
Chinese
、修定，修善供养三宝，是则名为庄严菩提。若受戒已，能读如来十二部经，是名无上大法之藏，勤加精进，欲得具足尸波罗蜜。如是戒者，今世受已，后虽不受，成无作戒。善男子！有戒非波罗蜜，有波罗蜜非戒，有戒有波罗蜜，有非禁戒非波罗蜜。是戒非波罗蜜者，所谓声闻、辟支佛戒。是波罗蜜非是戒者，所谓檀波罗蜜。是戒是波罗蜜者，如昔菩萨受瞿陀身时，为诸虫兽及诸蚁子之所唼食，身不倾动，不生恶心；亦如仙人为众生故，十二年中青雀处顶，不起不动。非戒非波罗蜜者，如世俗施。 “善男子！菩萨摩诃萨住尸波罗蜜时，所受众苦，谁能说之？有人若受小小戒已，少欲知足，不能怜愍诸苦众生，当知是人不能具足尸波罗蜜。若能修忍、三昧、智慧，勤行精进，乐于多闻，当知是人则能增长尸波罗蜜，庄严菩提，证菩提果。如是戒者，无量众生故，无量果报故，无量戒禁故，以是因缘，庄严菩提。 “善男子！菩萨摩诃萨既受戒已，口不说恶，耳不乐闻，不乐说世，亦不乐闻，终不放心在恶觉观，不亲恶友，是故得名寂静净戒。菩萨若见破戒恶人，不生恶心，为设种种善巧方便而调伏之；若不调伏，当生怜愍，不为身命破戒舍戒。食已、先修惭愧之心，不放逸心，为治身命，如疗恶疮。若 现代汉语译本：修习戒律，妥善供养三宝（佛、法、僧），这就被称为庄严菩提（觉悟）。如果受戒之后，能够读诵如来十二部经，这就被称为无上大法之藏，勤奋精进，想要圆满具足尸波罗蜜（持戒到彼岸）。这样的戒律，今生受持之后，即使后世不再受持，也能成就无作戒（不需再作即可成就的戒）。善男子！有些戒不是波罗蜜，有些波罗蜜不是戒，有些是戒也是波罗蜜，有些既不是禁戒也不是波罗蜜。不是波罗蜜的戒，是指声闻、辟支佛（缘觉）的戒。是波罗蜜但不是戒的，是指檀波罗蜜（布施到彼岸）。既是戒也是波罗蜜的，例如过去菩萨受瞿陀（一种动物）身时，被各种虫兽和蚂蚁啃食，身体也不倾斜动摇，不生起恶念；又如仙人为众生的缘故，十二年中青雀栖息在头顶，不起身不动摇。既不是戒也不是波罗蜜的，例如世俗的布施。 善男子！菩萨摩诃萨（大菩萨）安住于尸波罗蜜时，所承受的各种苦难，谁能够说得清楚呢？有人如果受了小小的戒律之后，稍微知足，不能够怜悯那些受苦的众生，应当知道这个人不能圆满具足尸波罗蜜。如果能够修习忍辱、禅定、智慧，勤奋地行持精进，乐于听闻佛法，应当知道这个人就能够增长尸波罗蜜，庄严菩提，证得菩提果。这样的戒律，因为无量众生的缘故，因为无量果报的缘故，因为无量戒禁的缘故，因为这些因缘，庄严菩提。 善男子！菩萨摩诃萨既然受戒之后，口不说恶语，耳朵不乐意听闻恶语，不乐意谈论世俗之事，也不乐意听闻世俗之事，始终不放任心念停留在恶的觉观上，不亲近恶友，因此得名为寂静净戒。菩萨如果见到破戒的恶人，不生起恶心，为他们设置各种善巧方便来调伏他们；如果不能调伏，就应当生起怜悯之心，不为了保全生命而破戒舍戒。吃饭之后，首先修习惭愧之心，不放逸，为了治理身体，就像治疗恶疮一样。如果
English
English version: Practicing precepts and making good offerings to the Three Jewels (Buddha, Dharma, Sangha) is called adorning Bodhi (enlightenment). If, after taking precepts, one can recite the twelve divisions of the Sutras spoken by the Tathagata (Buddha), this is called the treasury of the supreme great Dharma. Diligently striving to fully accomplish Śīla-pāramitā (perfection of morality). Such precepts, once received in this life, will become non-active precepts (precepts that are accomplished without further action) even if not received in future lives. Good man! Some precepts are not pāramitā, some pāramitā are not precepts, some are both precepts and pāramitā, and some are neither precepts nor pāramitā. Precepts that are not pāramitā refer to the precepts of Śrāvakas (voice-hearers) and Pratyekabuddhas (solitary Buddhas). Pāramitā that are not precepts refer to Dāna-pāramitā (perfection of giving). Precepts that are also pāramitā are like when the Bodhisattva in the past received the body of a Gūḍha (an animal), being eaten by various insects, beasts, and ants, the body did not tilt or move, and no evil thoughts arose; also like a hermit for the sake of sentient beings, for twelve years a blue sparrow perched on his head, without rising or moving. That which is neither precept nor pāramitā is like worldly giving. Good man! Who can describe the various sufferings endured by a Bodhisattva-mahāsattva (great Bodhisattva) when abiding in Śīla-pāramitā? If someone, after receiving minor precepts, is content with little and cannot have compassion for suffering sentient beings, know that this person cannot fully accomplish Śīla-pāramitā. If one can cultivate forbearance, samādhi (concentration), and wisdom, diligently practice vigor, and delight in learning the Dharma, know that this person can increase Śīla-pāramitā, adorn Bodhi, and attain the fruit of Bodhi. Such precepts, because of countless sentient beings, because of countless karmic rewards, and because of countless prohibitions, adorn Bodhi because of these causes and conditions. Good man! Once a Bodhisattva-mahāsattva has received precepts, the mouth does not speak evil words, the ears do not delight in hearing evil words, one does not delight in talking about worldly matters, nor does one delight in hearing about worldly matters, and one never allows the mind to dwell on evil thoughts and observations, and does not associate with evil friends, therefore one is named a tranquil and pure precept. If a Bodhisattva sees an evil person who has broken precepts, he does not give rise to evil thoughts, and sets up various skillful means to subdue them; if they cannot be subdued, he should give rise to compassion, and not break or abandon precepts for the sake of preserving life. After eating, one should first cultivate a sense of shame and remorse, and not be lax, treating the body like treating a festering sore. --------------------------------------------------------------------------------