Chinese
大正藏第 24 册 No. 1499 菩萨戒羯磨文 No. 1499 菩萨戒羯磨文(出《瑜伽论．本地分》中菩萨地) 弥勒菩萨说 沙门玄奘奉 诏译 受戒羯磨第一 若诸菩萨欲学菩萨三聚净戒，或是在家、或是出家，先于无上正等菩提发弘愿已，当审访求同法菩萨：已发大愿有智有力，于语表义能授能开。于如是等功德具足胜菩萨所，先礼双足，偏袒右肩膝轮据地，合掌恭敬如是请言： “大德忆念！我如是名，于大德所乞受一切菩萨净戒。唯愿须臾不辞劳倦哀慜听授。”(第二、第三亦如是说)既作如是无倒请已，偏袒右肩恭敬礼拜、供养十方三世诸佛世尊，已入大地、得大智慧、得大神通诸菩萨众，现前专念彼诸功德生殷净心。 若诸菩萨，欲授菩萨菩萨戒时，先应为说菩萨法藏摩呾理迦、菩萨学处及犯处相，令其听受。以慧观察自所意乐，堪能思择受菩萨戒，非唯他劝、非为胜他，当知是名坚固菩萨，堪受菩萨净戒律仪，以受戒法如应正授。其受戒菩萨复于彼有智有力胜菩萨所，谦下恭敬膝轮据地，对佛像前合掌请言：“唯愿大德哀慜授我菩萨净戒。”如是请已，专念一境长养净心：“我今不久当得无尽无量无上大功德藏。”即随思惟 现代汉语译本 大正藏第 24 册 No. 1499 菩萨戒羯磨文 No. 1499 菩萨戒羯磨文(出自《瑜伽师地论·本地分》中的菩萨地) 弥勒菩萨说 沙门玄奘奉 诏译 受戒羯磨第一 如果各位菩萨想要学习菩萨的三聚净戒，无论是出家还是在家，首先要对无上正等菩提发起宏大的誓愿，然后仔细寻访与自己志同道合的菩萨：已经发起大愿，具有智慧和能力，能够用语言表达意义，能够传授和开导。在像这样功德具足的殊胜菩萨那里，首先礼拜双足，袒露右肩，双膝着地，合掌恭敬，这样祈请说： ‘大德请忆念！我，名叫某某，在大德这里乞求受持一切菩萨净戒。唯愿您稍稍抽出时间，不辞劳苦，以慈悲心听我受戒。’（第二遍、第三遍也像这样说）这样毫无错谬地祈请之后，袒露右肩，恭敬地礼拜、供养十方三世诸佛世尊，已经进入大地、获得大智慧、获得大神通的各位菩萨众，在他们面前专心忆念那些功德，生起深厚的清净心。 如果各位菩萨想要传授菩萨戒时，首先应当为受戒者宣说菩萨法藏摩呾理迦（菩萨戒本）、菩萨学处以及违犯之处的相状，让他们听受。用智慧观察自己内心的意愿，能够思考选择受持菩萨戒，不是仅仅因为他人劝说，也不是为了胜过他人，应当知道这是坚固的菩萨，堪能受持菩萨清净戒律，用受戒的仪轨如理如法地传授。接受戒律的菩萨再到那位有智慧有能力的殊胜菩萨那里，谦虚恭敬，双膝着地，对着佛像合掌祈请说：‘唯愿大德以慈悲心传授我菩萨净戒。’这样祈请之后，专心专注于一个境界，长养清净心：‘我今不久将获得无尽无量无上的大功德藏。’然后就随着这样思惟。
English
English version Taisho Tripitaka Volume 24, No. 1499, Bodhisattva Precepts Karma Text No. 1499 Bodhisattva Precepts Karma Text (Extracted from the Bodhisattva-bhumi in the Yogacarabhumi-sastra) Said by Maitreya Bodhisattva Translated by the Monk Xuanzang under Imperial Order First Karma of Receiving Precepts If any Bodhisattvas wish to study the three clusters of pure precepts of a Bodhisattva, whether they are laypersons or renunciants, they should first make a grand vow for unsurpassed complete and perfect enlightenment (Anuttara-samyak-sambodhi), and then carefully seek out a Bodhisattva who shares the same Dharma: one who has already made a great vow, possesses wisdom and ability, is able to express meaning in speech, and is able to impart and enlighten. In the presence of such a virtuous and accomplished superior Bodhisattva, first bow to their feet, expose the right shoulder, kneel on the ground, and with palms together respectfully say this request: 'Venerable One, please remember! I, named so-and-so, request to receive all the pure precepts of a Bodhisattva from the Venerable One. May you, for a short while, not decline weariness and compassionately listen to and bestow them.' (The second and third times are also said in this way.) Having made such an accurate request, expose the right shoulder, respectfully bow to and make offerings to all the Buddhas, World Honored Ones, of the ten directions and three times, the Bodhisattva assemblies who have entered the great earth, attained great wisdom, and attained great spiritual powers, and with focused attention on their virtues, generate profound pure mind. If any Bodhisattvas wish to bestow the Bodhisattva precepts, they should first explain to the recipient the Bodhisattva Dharma treasury Matrika (Bodhisattva Precepts Text), the Bodhisattva training rules, and the characteristics of transgressions, so that they may listen and receive them. With wisdom, observe their own inclinations, whether they are capable of contemplating and choosing to receive the Bodhisattva precepts, not merely because of others' encouragement, nor for the sake of surpassing others. Know that this is called a steadfast Bodhisattva, capable of receiving the pure precepts and discipline of a Bodhisattva, and bestow the precepts according to the Dharma in the proper manner. The Bodhisattva receiving the precepts then goes to that wise and capable superior Bodhisattva, humbly and respectfully kneels on the ground, and facing the Buddha image, with palms together, requests: 'May the Venerable One compassionately bestow upon me the pure precepts of a Bodhisattva.' Having made this request, focus the mind on one object and cultivate pure mind: 'I will soon attain an inexhaustible, immeasurable, and unsurpassed treasury of great merit.' Then, follow with such contemplation. -------------------------------------------------------------------------------- 如是事义，默然而住。
Chinese
尔时有智有力菩萨，于彼能行正行菩萨，以无乱心若坐若立而作是言：“汝如是名善男子！听汝。是菩萨不？”彼应答言：“是。”“发菩提愿未？”应答言：“已发”。自此已后应作是言：“汝如是名善男子！听汝等。今者欲于我所受诸菩萨一切学处、受诸菩萨一切净戒，谓律仪戒、摄善法戒、饶益有情戒。如是学处、如是净戒，过去一切菩萨已具，未来一切菩萨当具，普于十方现在一切菩萨今具。于是学处、于是净戒，过去一切菩萨已学，未来一切菩萨当学，现在一切菩萨今学。汝能受不？”答言：“能受。”能授菩萨第二第三亦如是说，能受菩萨第二第三亦如是答。 如是受已，能受菩萨不起于座，能授菩萨对佛像前，普于十方现住诸佛及诸菩萨，恭敬供养顶礼双足，作是白言：“仰启十方无边无际诸世界中诸佛菩萨。今于此中现有某名菩萨，于我某菩萨所，乃至三说受菩萨戒。我为作证。唯愿十方无边无际诸世界中诸佛菩萨第一真圣，于现不现一切时处，一切有情皆现觉者，于此某名受戒菩萨亦为作证。”第二第三亦如是说。如是受戒羯磨毕竟。从此无间，普于十方无边无际诸世界中现住诸佛，已入大地诸菩萨前，法尔相现由此表示，如是菩萨已受菩萨所受净戒。尔时十 现代汉语译本：就这样理解事物的意义，保持沉默。 这时，一位有智慧有力量的菩萨，以不散乱的心，或坐或立，对那位能够正确修行的菩萨说：‘你，名为某某的善男子！听着。你是菩萨吗？’ 他应该回答说：‘是。’ ‘你发过菩提愿吗？’ 他应该回答说：‘已发过’。从此以后，应该这样说：‘你，名为某某的善男子！听着。现在想在我这里接受诸菩萨的一切学处、接受诸菩萨的一切净戒，即律仪戒（防止恶行的戒律）、摄善法戒（包含一切善法的戒律）、饶益有情戒（利益一切众生的戒律）。这样的学处、这样的净戒，过去一切菩萨已经具备，未来一切菩萨将要具备，普遍于十方现在一切菩萨现在具备。对于这些学处、这些净戒，过去一切菩萨已经学习，未来一切菩萨将要学习，现在一切菩萨现在学习。你能接受吗？’ 回答说：‘能接受。’ 能授予戒律的菩萨第二遍、第三遍也这样说，能接受戒律的菩萨第二遍、第三遍也这样回答。 这样接受之后，能接受戒律的菩萨不起身离开座位，能授予戒律的菩萨面对佛像前，普遍于十方现在安住的诸佛以及诸菩萨，恭敬供养，顶礼双足，这样禀告说：‘恭敬禀告十方无边无际诸世界中的诸佛菩萨。现在这里有位名为某某的菩萨，在我某某菩萨这里，乃至说了三遍接受菩萨戒。我为他作证。唯愿十方无边无际诸世界中的诸佛菩萨，第一真实圣者，对于现在不现在的一切时处，一切有情众生都能觉悟者，也为这位名为某某的受戒菩萨作证。’ 第二遍、第三遍也这样说。这样受戒的羯磨（仪式）就完成了。从此之后，立刻在十方无边无际诸世界中现在安住的诸佛，已经进入大地的诸菩萨前，自然显现出相应的征兆，以此表示，这位菩萨已经接受了菩萨所应受的清净戒律。那时，十方...
English
English version: Understanding the meaning of such matters, remain silent. Then, a Bodhisattva with wisdom and power, with an undisturbed mind, whether sitting or standing, said to that Bodhisattva who is able to practice correctly: 'You, good man named so-and-so! Listen. Are you a Bodhisattva?' He should answer: 'Yes.' 'Have you made the Bodhi vow?' He should answer: 'I have.' From then on, it should be said: 'You, good man named so-and-so! Listen. Now you wish to receive from me all the training rules of the Bodhisattvas, to receive all the pure precepts of the Bodhisattvas, namely the Pratimoksha precepts (rules against misconduct), the precepts of gathering wholesome qualities, and the precepts of benefiting sentient beings. Such training rules, such pure precepts, all past Bodhisattvas have possessed, all future Bodhisattvas will possess, and universally all present Bodhisattvas in the ten directions now possess. Regarding these training rules, these pure precepts, all past Bodhisattvas have learned, all future Bodhisattvas will learn, and all present Bodhisattvas are now learning. Can you receive them?' Answer: 'I can receive them.' The Bodhisattva who can bestow the precepts says the same for the second and third time, and the Bodhisattva who can receive the precepts answers the same for the second and third time. Having received them in this way, the Bodhisattva who can receive the precepts does not rise from his seat, and the Bodhisattva who can bestow the precepts, facing the Buddha image, universally to the Buddhas and Bodhisattvas now dwelling in the ten directions, respectfully makes offerings, prostrates at their feet, and reports: 'Reverently I inform the Buddhas and Bodhisattvas in the boundless worlds of the ten directions. Now here there is a Bodhisattva named so-and-so, who at the place of me, the Bodhisattva so-and-so, has received the Bodhisattva precepts, even saying it three times. I am his witness. May the Buddhas and Bodhisattvas in the boundless worlds of the ten directions, the foremost true saints, those who are awakened to all sentient beings at all times and places, whether present or not, also be witnesses for this Bodhisattva named so-and-so who is receiving the precepts.' The second and third times are also said in this way. Thus the Karma (ritual) of receiving the precepts is completed. From then on, immediately before the Buddhas now dwelling in the boundless worlds of the ten directions, and before the Bodhisattvas who have entered the earth, corresponding signs naturally appear, indicating that this Bodhisattva has received the pure precepts that a Bodhisattva should receive. At that time, the ten... --------------------------------------------------------------------------------
Chinese
方诸佛菩萨，睹是菩萨法尔之相生起忆念，由忆念故正智见转，由正智见如实觉知，某世界中某名菩萨，某菩萨所正受菩萨所受净戒。一切于此受戒菩萨，如子如弟生亲善意眷念怜愍。由佛菩萨眷念怜愍，令是菩萨希求善法，倍复增长无有退减。如是名为受菩萨戒启白请证。 “若诸菩萨住戒律仪，有其四种他胜处法。何等为四？若诸菩萨为欲贪求利养恭敬自赞毁他，是名第一他胜处法。若诸菩萨现有资财，性悭财故，有苦有贫无依无怙正求财者来现在前，不起哀怜而修惠舍，正求法者来现在前，性悭法故，虽现有法而不给施，是名第二他胜处法。若诸菩萨长养如是种类忿缠，由是因缘，不唯发起粗言便息，由忿蔽故加以手足块石刀杖捶打伤害损恼有情，内怀猛利忿恨意乐；有所违犯他来谏谢，不受不忍不舍怨结，是名第三他胜处法。若诸菩萨谤菩萨藏，爱乐宣说开示建立像似正法，于像似法或自信解或随他转，是名第四他胜处法。如是名为菩萨四种他胜处法。菩萨于四他胜处法，随犯一种况犯一切，不复堪能于现法中增长摄受菩萨广大菩提资粮，不复堪能于现法中意乐清净，是即名为相似菩萨非真菩萨。菩萨若用软中品缠毁犯四种他胜处法，不舍菩萨净戒律仪；上品缠犯即名为舍。若诸菩萨毁犯四种他胜处法 现代汉语译本：十方诸佛菩萨，见到这位菩萨自然而然地生起忆念，由于忆念的缘故，正确的智慧见解得以转化，由于正确的智慧见解，如实地觉知，在某个世界中，有某位名叫某的菩萨，正在接受菩萨所应接受的清净戒律。所有对于这位受戒菩萨，都像对待自己的孩子或弟弟一样，生起亲切友善的意念，关怀怜悯。由于佛菩萨的关怀怜悯，使得这位菩萨希求善法的意愿，更加增长，不会退减。这叫做受菩萨戒的启白请证。 ‘如果各位菩萨安住于戒律仪中，有四种他胜处法（根本重罪）。哪四种呢？如果各位菩萨为了贪求利养恭敬，自我赞扬而毁谤他人，这叫做第一种他胜处法。如果各位菩萨现有资财，由于天性悭吝钱财的缘故，对于有痛苦、贫穷、无依无靠、正在寻求钱财的人来到面前，不生起哀怜之心而行布施，对于正在寻求佛法的人来到面前，由于天性悭吝佛法的缘故，即使现有佛法也不给予施舍，这叫做第二种他胜处法。如果各位菩萨增长像这样的忿怒烦恼，由于这个原因，不只是发起粗恶的言语就停止，由于忿怒蒙蔽的缘故，还加以手脚、石块、刀杖捶打伤害损恼有情，内心怀着猛烈的忿恨意乐；对于有所违犯他人前来劝谏谢罪，不接受、不忍耐、不舍弃怨恨，这叫做第三种他胜处法。如果各位菩萨诽谤菩萨藏（菩萨所应修学的教法），喜爱宣说、开示、建立相似于正法的法，对于相似的法或者自信解，或者随他人而转，这叫做第四种他胜处法。这叫做菩萨四种他胜处法。菩萨对于四种他胜处法，随便违犯一种，更何况违犯全部，不再能够于现世中增长摄受菩萨广大的菩提资粮，不再能够于现世中意乐清净，这就叫做相似菩萨，不是真正的菩萨。菩萨如果用软、中品的烦恼毁犯四种他胜处法，不舍弃菩萨清净戒律仪；用上品烦恼违犯，就叫做舍弃。如果各位菩萨毁犯四种他胜处法’