Chinese
如是菩萨一切违犯，当知皆是恶作所摄，应向有力于语表义、能觉能受小乘大乘补特伽罗发露悔灭。若诸菩萨以上品缠违犯如上他胜处法，失戒律仪，应当更受。若中品缠违犯如上他胜处法，应对于三补特伽罗或过是数，应如发露除恶作法。先当称述所犯事名，应作是说：“长老专志或言大德！我如是名，违越菩萨毗奈耶法。”如所称事犯恶作罪；余如苾刍发露悔灭恶作罪法，应如是说。若下品缠违犯如上他胜处法及余违犯，应对于一补特伽罗发露悔法，当知如前。若无随顺补特伽罗，可对发露悔除所犯。尔时菩萨以净意乐起自誓心：“我当决定防护当来，终不重犯。”如是于犯还出还净。 得舍差别第三 略由二缘，舍诸菩萨净戒律仪：一者弃舍无上正等菩提大愿，二者现行上品缠犯他胜处法。 若诸菩萨，虽复转身遍十方界，在在生处不舍菩萨净戒律仪。由是菩萨不舍无上菩提大愿，亦不现行上品缠犯他胜处法。 若诸菩萨转受余生，忘失本念，值遇善友，为欲觉悟菩萨戒念，虽数重受，而非新受亦不新得。 菩萨戒羯磨文◎ 菩萨戒羯磨序 沙门静迈制 夫瀛溟冲廓，总川逝而朝宗；法性惟玄，统品物而都会。是知无说显道崇毗耶之息言，绝 现代汉语译本： 还净（Śuddhi）： 如果菩萨（Bodhisattva）违犯了任何戒律，都应被视为恶作（Duṣkṛta，轻微罪过），应当向有能力表达意义、能够理解和接受小乘（Hīnayāna）或大乘（Mahāyāna）的补特伽罗（Pudgala，人）坦白忏悔，以求灭除罪过。如果菩萨因强烈的烦恼（Kleśa）以上品缠（Adhyāśaya，意乐）违犯了如上的他胜处法（Parājika，断头罪），则失去戒律仪（Śīla-samvara），应当重新受戒。如果因中品缠违犯了如上的他胜处法，应当面对三位或更多补特伽罗，按照发露（Āpatti-deśanā）的方式来消除恶作罪。首先应当陈述所犯的罪名，应当这样说：‘长老（Sthavira）请专心听，或者说大德（Bhadanta）！我，名叫某某，违越了菩萨毗奈耶法（Bodhisattva-vinaya）。’像这样陈述所犯的恶作罪；其余的程序如同比丘（Bhikṣu）坦白忏悔恶作罪的方法，应当那样说。如果因下品缠违犯了如上的他胜处法以及其他的违犯，应当面对一位补特伽罗坦白忏悔，应当知道如同前面所说的方法。如果没有合适的补特伽罗可以进行发露忏悔，那么菩萨应当以清净的意乐（Āśaya）发起自誓之心：‘我应当决定防护未来，终不再犯。’像这样，对于所犯的罪过，通过忏悔来恢复清净。 得舍差别第三（Lābha-parityāga-tṛtīya）： 大致由于两种原因，会舍弃菩萨的清净戒律仪：一是放弃了无上正等菩提（Anuttarā-samyak-saṃbodhi，无上圆满的觉悟）的大愿（Praṇidhāna），二是现行上品缠的违犯他胜处法。 如果菩萨即使转身遍布十方世界，在任何生处都不会舍弃菩萨的清净戒律仪。这是因为菩萨不舍弃无上菩提的大愿，也不现行上品缠的违犯他胜处法。 如果菩萨转世受生，忘记了前世的记忆，遇到善友（Kalyāṇa-mitra），为了唤醒菩萨的戒念，即使多次重新受戒，也不是新的受戒，也不是新的获得。 菩萨戒羯磨文（Bodhisattva-śīla-karma-vācanā）： 菩萨戒羯磨序（Bodhisattva-śīla-karma-upodghāta）： 沙门静迈制 浩瀚的海洋，汇集众多的河流而朝向大海；法性（Dharmatā）深奥玄妙，统摄万物而归于一处。因此，无说是为了彰显道，崇尚毗耶离（Vaiśālī）的寂静之言，断绝……
English
English version: Purification (Śuddhi): If a Bodhisattva (Bodhisattva) commits any transgression, it should be known that all are included within misdeeds (Duṣkṛta), and one should confess and repent to a person (Pudgala) who is capable of expressing meaning, and who can understand and accept the teachings of the Hīnayāna (Hīnayāna) or Mahāyāna (Mahāyāna), in order to eliminate the offense. If a Bodhisattva, with intense affliction (Kleśa) and a superior intention (Adhyāśaya), violates the aforementioned defeating offenses (Parājika), they lose their vows (Śīla-samvara) and should retake them. If, with medium intensity of affliction, they violate the aforementioned defeating offenses, they should confess before three or more persons, according to the method of confession (Āpatti-deśanā) to eliminate the misdeed. First, one should state the name of the offense committed, saying: 'Venerable Elder (Sthavira), please listen attentively, or Noble Sir (Bhadanta)! I, named so-and-so, have transgressed the Bodhisattva-vinaya (Bodhisattva-vinaya).' Thus, one should state the misdeed committed; the remaining procedure is like the method by which a Bhikṣu (Bhikṣu) confesses and repents of a misdeed, and should be said in that way. If, with a low intensity of affliction, they violate the aforementioned defeating offenses, as well as other transgressions, they should confess before one person, and it should be known that it is as previously described. If there is no suitable person to whom one can confess and purify the offense, then the Bodhisattva, with pure intention (Āśaya), should generate a vow within their own mind: 'I will definitely guard against future transgressions, and will never commit them again.' In this way, for offenses committed, one returns to purity through confession. Third: Differences in Gaining and Relinquishing (Lābha-parityāga-tṛtīya): Generally, there are two reasons for relinquishing the pure vows of a Bodhisattva: first, abandoning the great aspiration (Praṇidhāna) for unsurpassed perfect enlightenment (Anuttarā-samyak-saṃbodhi); second, engaging in defeating offenses (Parājika) with superior intensity of affliction. If a Bodhisattva transmigrates throughout the ten directions, they will not relinquish the pure vows of a Bodhisattva in any birth. This is because the Bodhisattva does not abandon the great aspiration for unsurpassed enlightenment, nor do they engage in defeating offenses with superior intensity of affliction. If a Bodhisattva is reborn and forgets their previous life, and encounters a virtuous friend (Kalyāṇa-mitra) who wishes to awaken their Bodhisattva vows, even if they retake the vows many times, it is not a new taking, nor is it a new attainment. Text of the Bodhisattva Vow Karma (Bodhisattva-śīla-karma-vācanā): Preface to the Bodhisattva Vow Karma (Bodhisattva-śīla-karma-upodghāta): Made by the Śramaṇa Jingmai The vast ocean gathers the flow of all rivers to pay homage; the nature of reality (Dharmatā) is profound and mysterious, governing all things and converging into one. Therefore, non-speaking reveals the Way, honoring the silence of Vaiśālī (Vaiśālī), severing... --------------------------------------------------------------------------------
Chinese
听雨花宗摩竭之掩室，自非德本宏邈，孰能究其弘致者哉。有三藏法师，是称玄奘。弱龄轶俗，凝神气于白云；壮志游真，晰智晖于玄妙。漱其源者随迎而不如，涮其流者游泳而不测。大龟启灭之岁，捐觿鞢而整花田；须陀问道之年，镜戒珠而嬉行地。爰以炎隋季祀三聚创膺，深惟蹄旨、悟有余说，悼灵章之紊译、怆神理之纰传，故能出玉门而遐往，戾金河而殉妙。爰有大正法藏，寔号戒贤。道格四依、称流五印，凡厥藏海取质若人，故以所旌戒标洪誉。遂于摩揭陀国钦承函杖，见所未见、闻所未闻。虽萨陀之遇昙无，蔑以加也。因固请受菩萨律仪，一稔三祈肇允殷望。法师以菩萨净戒，谅一乘之彝伦；授受宏规，信十地之洪范。特所吟味，匪替喉衿。以大唐贞观二十有三年，皇上御天下之始月魄日，于大慈恩寺奉诏译周羯磨戒本，爰开两轴，盖菩萨正地之流澌也。迈以不敏猥厕译僚，亲禀洪规、证斯传焰，动衷形说、式赞大猷，聊纪译辰以备攸忘。其证义、证文、正字、笔受，义业沙门明琰等二十许人，各司其务，同资教旨。 菩萨戒羯磨文 现代汉语译本： 听闻雨花宗（Rain Flower Sect）摩竭（Magadha）的掩室（covered chamber），如果不是德行根本宏大深远之人，谁能探究它的弘大精妙之处呢？有一位三藏法师，名叫玄奘（Xuanzang）。年少时就超越世俗，在白云间凝聚精神；壮年时追求真理，在玄妙中清晰智慧的光辉。探求他源头的人，跟随迎接也赶不上；洗涤他支流的人，游泳其中也无法测度其深浅。在大龟启灭之年，放弃锥刀而整理花田；在须陀问道之年，以戒珠为镜而欢喜地行走。正值炎隋末年，三聚（三种戒律）开始受到重视，他深刻思考佛法的精髓，领悟到还有未尽之说，哀叹佛经的翻译错乱，悲伤神圣的道理传达有误，所以能够走出玉门关而远行，到达金河（印度河）而献身于佛法的精妙。那里有一位大法藏，名叫戒贤（Śīlabhadra）。他的道行符合四依（四种依靠），名声流传于五印（古印度五大区域），凡是藏海（佛法）中选取精华的人都以他为榜样，所以用他所提倡的戒律来标榜他的盛名。于是在摩揭陀国（Magadha）恭敬地接受他的教诲，见到了前所未见，听到了前所未闻。即使萨陀（Sātvata）遇到昙无（Dharmaruci），也不能超过他。因此恳切请求接受菩萨律仪，一年三次祈求，终于应允了他殷切的期望。法师以菩萨清净戒，作为一乘（唯一佛乘）的常理；传授宏大的规范，相信是十地（菩萨修行的十个阶段）的宏伟典范。特别加以吟味，不敢轻易改变。在大唐贞观二十三年，皇上治理天下的第一个月，在大慈恩寺奉诏翻译《周羯磨戒本》，于是开启了两卷，这实在是菩萨正地（菩萨所处的正确地位）的流淌。我不才，忝列翻译人员之中，亲自领受宏大的规范，验证这传法的火焰，内心激动，用言语表达，赞叹这伟大的事业，姑且记录翻译的时间，以备遗忘。其中证义、证文、正字、笔受，义业沙门明琰等二十多人，各自负责自己的事务，共同资助佛教的宗旨。 菩萨戒羯磨文
English
English version: Hearing of the secluded chamber of the Rain Flower Sect's Magadha, who, if not one whose virtuous foundation is vast and profound, could explore its grand and subtle essence? There was a Tripitaka Master, known as Xuanzang. In his youth, he surpassed the mundane, concentrating his spirit amidst the white clouds; in his prime, he pursued truth, clarifying the radiance of wisdom in the mysterious. Those who seek his source follow and welcome, yet cannot catch up; those who wash in his streams swim, yet cannot fathom their depths. In the year when the Great Turtle's extinction was foretold, he abandoned awls and chisels to cultivate flower fields; in the year when Sudatta inquired about the Way, he mirrored himself in the jewel of precepts and joyfully walked the path. It was during the waning years of the Sui Dynasty, when the three aggregates (of precepts) began to be emphasized, that he deeply contemplated the essence of the teachings, realizing that there was more to be said. He lamented the disordered translations of the scriptures and grieved over the flawed transmission of divine principles. Therefore, he was able to venture beyond the Jade Gate and travel afar, reaching the Golden River (Indus River) and dedicating himself to the subtleties of the Dharma. There was a great Dharma treasury there, named Śīlabhadra. His conduct aligned with the Four Reliances, and his reputation flowed throughout the Five Indias. All those who sought essence from the sea of teachings took him as their model, thus using the precepts he advocated to mark his great renown. Thereupon, in the kingdom of Magadha, he respectfully received his teachings, seeing what had never been seen and hearing what had never been heard. Even Sātvata's encounter with Dharmaruci could not surpass it. Consequently, he earnestly requested to receive the Bodhisattva precepts, praying three times in a year, and finally, his earnest hope was granted. The Master regarded the pure precepts of the Bodhisattva as the constant principle of the One Vehicle; the transmission of grand norms, he believed, was a magnificent model for the Ten Bhumis (ten stages of Bodhisattva practice). He especially savored them, daring not to alter them lightly. In the twenty-third year of the Zhenguan era of the Great Tang Dynasty, in the first month of the Emperor's reign, he was ordered at the Great Ci'en Temple to translate the 'Zhou Karmavācanā of Precepts,' thus opening two scrolls, which were truly the flowing of the Bodhisattva's correct ground. I, lacking in talent, was humbly among the translators, personally receiving the grand norms, verifying this flame of transmission, moved in my heart, expressing it in words, praising this great undertaking, and briefly recording the time of translation to prevent forgetting. Among them, those who verified the meaning, verified the text, corrected the characters, and took dictation, were the monastic scholars of righteous conduct, Mingyan and others, about twenty people, each responsible for their own tasks, jointly supporting the tenets of Buddhism. Bodhisattva Precepts Karmavācanā Text --------------------------------------------------------------------------------