Chinese
大正藏第 24 册 No. 1501 菩萨戒本 No. 1501 菩萨戒本(出《瑜伽论．本事分》中菩萨地) 弥勒菩萨说 沙门玄奘奉 诏译 若诸菩萨已受菩萨所受净戒，应自数数专谛思惟，此是菩萨正所应作，此非菩萨正所应作。既思惟已，然后为成正所作业，当勤修学。又应专励听闻菩萨素呾缆藏，及以菩萨摩呾理迦，随其所闻，当勤修学。 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，虽现有法而不舍施，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。 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 现代汉语译本 No. 1501 菩萨戒本(出自《瑜伽师地论·本事分》中菩萨地) 弥勒菩萨说 沙门玄奘奉 诏译 如果各位菩萨已经受持了菩萨所受的清净戒律，应当经常专心致志地思考：‘这是菩萨真正应该做的，这不是菩萨真正应该做的。’ 思考之后，为了成就真正应该做的事业，应当勤奋修学。 还要专心努力地听闻菩萨的经藏（素呾缆藏），以及菩萨的论藏（摩呾理迦），根据所听闻的内容，应当勤奋修学。 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，这被称为第一种他胜处法。 如果各位菩萨现有资财，由于天性悭吝钱财的缘故，对于那些生活困苦、贫穷、无依无靠、正在寻求资财的人，来到面前时，不生起哀怜之心而行布施。 对于那些正在寻求佛法的人，来到面前时，由于天性悭吝佛法的缘故，即使现有佛法也不肯施舍，这被称为第二种他胜处法。 如果各位菩萨增长像这样种类的忿怒缠缚，由于这个原因，不只是发起粗恶的言语就停止，由于被忿怒蒙蔽的缘故，进而用手脚、石块、刀杖等，捶打伤害损恼有情众生，内心怀着猛烈强烈的忿恨意乐，有所违犯。 别人前来劝谏谢罪，不接受不忍耐、不舍弃怨恨的结缚，这被称为第三种他胜处法。 如果各位菩萨诽谤菩萨藏（菩萨所应修学的经藏），喜爱宣说、开示、建立相似于正法的法，对于相似的法，或者自己深信理解，或者随从他人而转，这被称为第四种他胜处法。 菩萨对于四种他胜处法，随便违犯一种，更何况违犯全部，就不再能够于现世之中，增长摄取菩萨广大的菩提资粮，不能...
English
English version No. 1501 BODHISATTVA PRATIMOKSHA (Extracted from the Bodhisattva-bhumi in the Bhumi-vastu section of the Yogacarabhumi-sastra) Said by Bodhisattva Maitreya (Future Buddha) Translated by the Shramana Xuanzang under Imperial Order If those Bodhisattvas have already received the pure precepts received by Bodhisattvas, they should frequently and attentively contemplate: 'This is what a Bodhisattva should truly do, this is not what a Bodhisattva should truly do.' Having contemplated, then in order to accomplish what should truly be done, they should diligently study. Furthermore, they should diligently listen to the Sutra-pitaka (Sutrantika-pitaka) for Bodhisattvas, and the Abhidharma-pitaka (Matrka) for Bodhisattvas, and according to what they have heard, they should diligently study. If those Bodhisattvas abide in the discipline of precepts, there are four parajika dharmas (defeats). What are the four? If those Bodhisattvas, for the sake of greedily seeking profit, offerings, and respect, praise themselves and disparage others, this is called the first parajika dharma. If those Bodhisattvas possess wealth, but due to their inherent stinginess, when those who are suffering, poor, without support or refuge, and are righteously seeking wealth, come before them, they do not arouse compassion and practice generosity. When those who are righteously seeking the Dharma come before them, due to their inherent stinginess of the Dharma, even though they possess the Dharma, they do not give it away, this is called the second parajika dharma. If those Bodhisattvas cultivate such kinds of anger entanglements, and because of this reason, they do not merely stop at uttering harsh words, but due to being obscured by anger, they further use their hands, feet, stones, knives, and staffs to beat, injure, and harm sentient beings, harboring intense and fierce anger in their minds, and commit offenses. When others come to admonish and apologize, they do not accept, do not endure, and do not relinquish the bonds of resentment, this is called the third parajika dharma. If those Bodhisattvas slander the Bodhisattva-pitaka (the Sutra-pitaka that Bodhisattvas should study), and delight in expounding, revealing, establishing, and promoting what resembles the true Dharma, and regarding what resembles the Dharma, they either deeply believe and understand it themselves, or follow others and are swayed by them, this is called the fourth parajika dharma. If a Bodhisattva violates any one of the four parajika dharmas, let alone violating all of them, they will no longer be able to, in this present life, increase and gather the vast Bodhi resources of a Bodhisattva, and cannot... --------------------------------------------------------------------------------
Chinese
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，数数现行，都无惭愧；深生爱乐，见是功德，当知说名上品缠犯。非诸菩萨暂一现行他胜处法，便舍菩萨净戒律仪，如诸苾刍犯他胜法，即便弃舍别解脱戒。 若诸菩萨由此毁犯，弃舍菩萨净戒律仪，于现法中堪任更受，非不堪任。如苾刍住别解脱戒，犯他胜法，于现法中不任更受。 如是菩萨安住菩萨净戒律仪，于有违犯及无违犯，是染非染，软中上品，应当了知。 若诸菩萨安住菩萨净戒律仪，于日日中，若于如来，或为如来造制多所；若于正法，或为正法造经卷所，谓诸菩萨素呾缆藏，摩呾理迦；若于僧伽，谓十方界已入大地诸菩萨众，若不以其或少或多诸供养具而为供养，下至以身一拜礼敬，下至以语一四句颂赞佛法僧真实功德；下至以心一清净信随念三宝真实功德；空度日夜，是名有犯，有所违越。若不恭敬懒堕懈怠而违犯者，是染违犯。若误失念而违犯者，非染违犯。无违犯者：谓心狂乱；若已证入净意乐地，常无违犯。由得清净意乐菩萨，譬如已得证净苾刍，恒时法尔于佛法僧，以胜供具承事供养。 现代汉语译本： 如果仍然能够在现世中保持意乐清净，这仅仅被称为相似菩萨，而不是真正的菩萨。 如果菩萨以轻微或中等的烦恼，触犯了四种他胜处法（根本重罪），但不舍弃菩萨的清净戒律仪，那么这不算是舍弃。如果是以上品的烦恼触犯，那才算是舍弃。如果菩萨触犯了四种他胜处法，并且屡次发生，都毫无惭愧之心，反而深深地喜爱这些行为，认为这是功德，那么这就可以说是上品缠犯。如果菩萨只是偶尔一次触犯他胜处法，并不会因此就舍弃菩萨的清净戒律仪，就像比丘触犯他胜法，就会立刻失去别解脱戒一样。 如果菩萨因为这些触犯，而舍弃了菩萨的清净戒律仪，那么在现世中，他是可以再次受戒的，并非不能再受。就像比丘安住于别解脱戒，如果犯了他胜法，在现世中就不能再次受戒。 因此，安住于菩萨清净戒律仪的菩萨，对于有违犯和无违犯，是染污还是非染污，以及轻微、中等、上品等情况，应当清楚地了解。 如果安住于菩萨清净戒律仪的菩萨，在每一天中，对于如来（佛陀），或者为了如来而建造佛塔；对于正法（佛法），或者为了正法而抄写经卷，比如菩萨的素呾缆藏（经藏），摩呾理迦（论藏）；对于僧伽（僧团），比如十方世界已经进入大地的诸菩萨众，如果不以或多或少的供养品来供养，哪怕是以身体一拜来礼敬，哪怕是用语言一句四句偈来赞叹佛法僧的真实功德，哪怕是用内心一清净的信心来随念三宝的真实功德，就这样空度日夜，这就是有犯，有所违越。如果不恭敬、懒惰懈怠而违犯，这是染污的违犯。如果是错误失念而违犯，这是非染污的违犯。没有违犯的情况是：心神狂乱；或者已经证入净意乐地，常常没有违犯。因为得到了清净意乐的菩萨，就像已经得到证净的比丘一样，总是自然而然地以殊胜的供品来承事供养佛法僧。
English
English version: If one can still maintain purity of intention in the present life, that is only called a 'similar Bodhisattva,' not a true Bodhisattva. If a Bodhisattva, with mild or medium afflictions, violates the four parajika dharmas (defeats), but does not abandon the pure precepts of a Bodhisattva, then it is not considered abandonment. If the violation is with supreme afflictions, then it is considered abandonment. If Bodhisattvas violate the four parajika dharmas, repeatedly engaging in them without any sense of shame, and deeply cherish these actions, considering them meritorious, then this is known as supreme affliction. If a Bodhisattva only once violates a parajika dharma, they do not immediately abandon the pure precepts of a Bodhisattva, just as a Bhikshu who violates a parajika dharma immediately loses their Pratimoksha vows. If a Bodhisattva, due to these violations, abandons the pure precepts of a Bodhisattva, then in the present life, they are capable of receiving them again, not incapable. It is not like a Bhikshu abiding in the Pratimoksha vows who, if they violate a parajika dharma, is not capable of receiving them again in the present life. Thus, a Bodhisattva abiding in the pure precepts of a Bodhisattva should clearly understand the situations of violation and non-violation, whether they are defiled or undefiled, and whether they are mild, medium, or supreme. If a Bodhisattva abiding in the pure precepts of a Bodhisattva, every day, towards the Tathagata (Buddha), or for the Tathagata constructs a stupa; towards the Dharma (Buddhist teachings), or for the Dharma copies scriptures, such as the Bodhisattva's Sutra Pitaka (collection of discourses), Matrika (treatises); towards the Sangha (community), such as the Bodhisattva assembly in the ten directions who have entered the great earth, if they do not offer with various offerings, whether small or large, even if it is just a bow of respect, even if it is just a four-line verse praising the true qualities of the Buddha, Dharma, and Sangha, even if it is just with a pure mind of faith recollecting the true qualities of the Three Jewels, and thus spends the days and nights in vain, this is considered a transgression, a violation. If the violation is due to disrespect, laziness, or negligence, it is a defiled violation. If the violation is due to mistake or forgetfulness, it is an undefiled violation. There is no violation in the case of mental derangement, or if one has already attained the pure intention ground, there is constantly no violation. Because a Bodhisattva who has attained pure intention, is like a Bhikshu who has attained purity, always naturally serves and makes offerings to the Buddha, Dharma, and Sangha with excellent offerings. --------------------------------------------------------------------------------
Chinese
若诸菩萨安住菩萨净戒律仪，有其大欲而无喜足，于诸利养及以恭敬生着不舍，是名有犯，有所违越，是染违犯。无违犯者：谓为断彼生起乐欲，发勤精进，摄彼对治，虽勤遮遏，而为猛利性惑所蔽，数起现行。 若诸菩萨安住菩萨净戒律仪，见诸耆长，有德可敬同法者来，憍慢所制，怀嫌恨心，怀恚恼心，不起承迎，不推胜座。若有他来语言谈论、庆慰、请问，憍慢所制，怀嫌恨心，怀恚恼心，不称正理，发言酬对，是名有犯，有所违越，是染违犯。非憍慢制，无嫌恨心，无恚恼心，但由懒堕、懈怠、忘念、无记之心，是名有犯，有所违越，非染违犯。无违犯者：谓遭重病；或心狂乱；或自睡眠他生觉想而来亲附，语言谈论、庆慰、请问；或自为他宣说诸法论义决择；或复与余谈论庆慰；或他说法论义决择属耳而听；或有违犯说正法者，为欲将护说法者心；或欲方便调彼伏彼，出不善处，安立善处；或护僧制；或为将护多有情心而不酬对，皆无违犯。 若诸菩萨安住菩萨净戒律仪，他来延请，或往居家，或往余寺，奉施饮食及衣服等诸资生具，憍慢所制，怀嫌恨心，怀恚恼心，不至其所，不受所请，是名有犯，有所违越，是染违犯。若由懒堕、懈怠、忘念、无记之心，不至其所，不受所请，是名 现代汉语译本 若有菩萨安住于菩萨清净戒律，却贪求无厌，对于各种利养和恭敬产生执着而不舍弃，这称为有犯，有所违越，是染污性的违犯。没有违犯的情况是：为了断除贪求利养的欲望，发起勤奋精进，采取对治方法，即使努力遮止，却被强烈的烦恼所蒙蔽，多次生起现行。 若有菩萨安住于菩萨清净戒律，见到年长有德、值得尊敬的同修道友前来，却被骄慢所控制，心怀嫌恨，心怀恼怒，不起身迎接，不让出好的座位。如果有人前来与你交谈、庆贺、询问，却被骄慢所控制，心怀嫌恨，心怀恼怒，不按照正理，好好地回答，这称为有犯，有所违越，是染污性的违犯。如果不是被骄慢控制，没有嫌恨心，没有恼怒心，只是因为懒惰、懈怠、忘念、无记之心，这称为有犯，有所违越，但不是染污性的违犯。没有违犯的情况是：遭遇重病；或者精神错乱；或者自己正在睡觉，别人产生觉想前来亲近，与你交谈、庆贺、询问；或者自己正在为他人宣说诸法、论义、决择；或者正在与其他人交谈庆贺；或者别人正在说法、论义、决择，你专心倾听；或者有人违犯了正法，为了维护说法者的心；或者为了方便调伏对方，使其脱离不善之处，安立于善处；或者为了守护僧团的制度；或者为了维护多数有情的心而不作回答，这些都没有违犯。 若有菩萨安住于菩萨清净戒律，他人前来邀请，或者去他人家里，或者去其他寺庙，奉献饮食以及衣服等各种生活资具，却被骄慢所控制，心怀嫌恨，心怀恼怒，不去赴约，不接受邀请，这称为有犯，有所违越，是染污性的违犯。如果因为懒惰、懈怠、忘念、无记之心，不去赴约，不接受邀请，这称为有犯
English
English version If Bodhisattvas abide in the pure precepts of a Bodhisattva, but are greatly desirous and lack contentment, clinging to offerings and respect without relinquishing them, this is called an offense, a transgression, a defiled transgression. There is no transgression when, in order to sever the arising of pleasurable desire for them, they diligently exert themselves, taking up the antidote. Although diligently restraining, they are obscured by intense afflictions and repeatedly engage in such actions. If Bodhisattvas abide in the pure precepts of a Bodhisattva, and when elders, virtuous, venerable, or fellow practitioners come, they are controlled by arrogance, harboring resentment and anger, not rising to greet them, nor offering them superior seats. If others come to converse, congratulate, or inquire, but they are controlled by arrogance, harboring resentment and anger, not responding appropriately, this is called an offense, a transgression, a defiled transgression. If not controlled by arrogance, without resentment or anger, but due to laziness, negligence, forgetfulness, or an indifferent mind, this is called an offense, a transgression, but not a defiled transgression. There is no transgression when they are seriously ill, or mentally deranged, or asleep and others, having thoughts, approach to converse, congratulate, or inquire; or when they are expounding the Dharma, discussing meanings, or making determinations for others; or when they are conversing or congratulating others; or when others are teaching the Dharma, discussing meanings, or making determinations, and they are listening attentively; or when someone violates the true Dharma, and they wish to protect the mind of the Dharma teacher; or when they wish to skillfully subdue and tame them, leading them out of unwholesome states and establishing them in wholesome states; or when protecting the monastic rules; or when protecting the minds of many sentient beings and therefore do not respond, there is no transgression. If Bodhisattvas abide in the pure precepts of a Bodhisattva, and others invite them to their homes or other monasteries, offering food, clothing, and other necessities, but they are controlled by arrogance, harboring resentment and anger, not going to the place, not accepting the invitation, this is called an offense, a transgression, a defiled transgression. If due to laziness, negligence, forgetfulness, or an indifferent mind, they do not go to the place, not accepting the invitation, this is called an offense. --------------------------------------------------------------------------------