Chinese
有犯，有所违越，非染违犯。无违犯者：或有疾病；或无气力；或心狂乱；或处悬远；或道有怖；或欲方便调彼伏彼，出不善处，安立善处；或余先请；或为无间修诸善法，欲护善品令无暂废；或为引摄未曾有义；或为所闻法义无退；如为所闻法义无退，论义决择当知亦尔；或复知彼怀损恼心，诈来延请；或为护他多嫌恨心；或护僧制；不至其所，不受所请，皆无违犯。 若诸菩萨安住菩萨净戒律仪，他持种种生色、可染、末尼、真珠、琉璃等宝，及持种种众多上妙财利供具，殷勤奉施，由嫌恨心，或恚恼心，违拒不受，是名有犯，有所违越，是染违犯；舍有情故。若由懒堕、懈怠、忘念、无记之心，违拒不受，是名有犯，有所违越，非染违犯。无违犯者：或心狂乱；或观受已心生染着；或观后时彼定追悔；或复知彼于施迷乱；或知施主随舍随受；由是因缘定当贫匮；或知此物是僧伽物、窣堵波物；或知此物劫盗他得；或知此物由是因缘多生过患；或杀或缚、或罚或黜、或嫌或责，违拒不受，皆无违犯。 若诸菩萨安住菩萨净戒律仪，他来求法，怀嫌恨心，怀恚恼心，嫉妒变异，不施其法，是名有犯，有所违越，是染违犯。若由懒堕、懈怠、忘念、无记之心，不施其法，是名有犯，有所违越，非染违犯。 无违犯者：谓诸外道伺求过短；或有重病；或心狂乱；或欲方便调彼伏彼，出不善处安立善处；或于是法未善通利；或复见彼不生恭敬，无有羞愧，以恶威仪而来听受；或复知彼是钝根性，于广法教，得法究竟，深生怖畏，当生邪见，增长邪执，衰损恼坏；或复知彼法至其手，转布非人；而不施与，皆无违犯。 若诸菩萨安住菩萨净戒律仪，于诸暴恶犯戒有情，怀嫌恨心，怀恚恼心，由彼暴恶犯戒为缘，方便弃舍，不作饶益，是名有犯，有所违越，是染违犯。若由懒堕、懈怠、弃舍，由忘念故，不作饶益，是名有犯，有所违越，非染违犯。何以故？非诸菩萨于净持戒身语意业，寂静现行诸有情所，起怜愍心欲作饶益。如于暴恶犯戒有情，于诸苦因而现转者。无违犯者：谓心狂乱；或欲方便调彼伏彼，广说如前；或为将护多有情心；或护僧制；方便弃舍，不作饶益，皆无违犯。 若诸菩萨安住菩萨净戒律仪，如薄伽梵于别解脱毗奈耶中，将护他故，建立遮罪，制诸声闻令不造作，诸有情类，未净信者令生净信，已净信者令倍增长。于中菩萨与诸声闻应等修学，无有差别。何以故？以诸声闻自利为胜，尚不弃舍将护他行，为令有情未信者信，信者增长，学所学处，何况菩萨利他为胜。 若诸菩萨安住菩 现代汉语译本 无违犯者：指的是那些外道伺机寻找过失和缺点；或者（对方）身患重病；或者心神狂乱；或者想要方便地调伏对方，使其从不善之处转到安立于良善之处；或者对于佛法还没有完全通达领会；或者看到对方对佛法不生恭敬心，没有羞愧之心，以不庄重的仪态前来听受佛法；或者知道对方是迟钝的根性，对于广大的佛法教义，获得究竟的佛法，会深深地产生怖畏，将会产生邪见，增长邪执，导致衰损和恼坏；或者知道佛法到了他的手中，会传播给不适合的人；而不施与佛法，这些情况都没有违犯（菩萨戒）。 如果菩萨安住于菩萨清净戒律，对于那些暴恶、违犯戒律的有情，心怀嫌恨，心怀恼怒，因为他们暴恶违犯戒律的缘故，就想方设法地舍弃他们，不给予饶益，这叫做有犯戒，有所违越，是染污的违犯。如果因为懒惰、懈怠而舍弃，因为忘念的缘故，不给予饶益，这叫做有犯戒，有所违越，但不是染污的违犯。为什么呢？因为菩萨对于那些清净持戒、身语意业寂静的有情，会生起怜悯之心，想要给予饶益，而不是像对待那些正在遭受痛苦因果报应的暴恶违犯戒律的有情那样。没有违犯的情况：指的是心神狂乱；或者想要方便地调伏对方，内容如前所述；或者为了保护多数有情的心；或者为了维护僧团的制度；想方设法地舍弃他们，不给予饶益，这些都没有违犯。 如果菩萨安住于菩萨清净戒律，就像薄伽梵（Bhagavan，世尊）在别解脱毗奈耶（Pratimoksha Vinaya，戒律）中，为了护念他人，建立遮罪（避免犯戒的规定），制止声闻（Sravaka，佛陀的弟子）不要造作恶业，使那些没有清净信心的人产生清净的信心，使已经有清净信心的人信心倍增。在这方面，菩萨应该和声闻一样修学，没有差别。为什么呢？因为声闻以自利为重，尚且不舍弃护念他人的行为，为了使有情中没有信心的人产生信心，使有信心的人增长信心，而学习应该学习之处，何况是以利他为重的菩萨呢？ 如果菩萨安住于菩萨
English
English version Non-transgressors: Refers to those non-Buddhists who seek faults and shortcomings; or those who are seriously ill; or those whose minds are deranged; or those who wish to skillfully subdue them, to transform them from unwholesome states to wholesome states; or those who have not yet fully understood the Dharma; or those who are seen to have no respect for the Dharma, no sense of shame, and come to listen with improper conduct; or those who are known to be of dull faculties, and who would be deeply frightened by the vast Dharma teachings and the attainment of ultimate Dharma, and would develop wrong views, increase wrong attachments, and suffer decline and harm; or those who are known to pass the Dharma to unsuitable people if it were given to them; not giving the Dharma to them is not a transgression. If Bodhisattvas abide in the pure precepts of the Bodhisattva, and harbor resentment and anger towards violent and immoral sentient beings, and because of their violent and immoral behavior, they abandon them and do not benefit them, this is called a transgression, a violation, a defiled transgression. If they abandon them out of laziness, negligence, or forgetfulness, and do not benefit them, this is called a transgression, a violation, but not a defiled transgression. Why? Because Bodhisattvas have compassion and wish to benefit those sentient beings who purely uphold the precepts and whose body, speech, and mind are peaceful, not like those violent and immoral sentient beings who are currently experiencing the results of their suffering. There is no transgression in the following cases: when the mind is deranged; or when wishing to skillfully subdue them, as described before; or when protecting the minds of many sentient beings; or when protecting the monastic rules; abandoning them and not benefiting them is not a transgression. If Bodhisattvas abide in the pure precepts of the Bodhisattva, just as the Bhagavan (Bhagavan, The World-Honored One) in the Pratimoksha Vinaya (Pratimoksha Vinaya, the code of monastic discipline), established prohibitive precepts to protect others, preventing the Sravakas (Sravaka, disciples of the Buddha) from committing evil deeds, so that those who do not have pure faith may develop pure faith, and those who already have pure faith may increase their faith. In this regard, Bodhisattvas should study and practice the same as the Sravakas, without any difference. Why? Because Sravakas prioritize their own benefit, yet they do not abandon the practice of protecting others, in order to cause those sentient beings who do not have faith to develop faith, and those who have faith to increase their faith, and to learn what should be learned, how much more so should Bodhisattvas, who prioritize benefiting others? If Bodhisattvas abide in the pure precepts of the Bodhisattva --------------------------------------------------------------------------------
Chinese
萨净戒律仪，如薄伽梵于别解脱毗奈耶中，为令声闻少事少业少希望住，建立遮罪，制诸声闻令不造作；于中菩萨与诸声闻，不应等学。何以故？以诸声闻自利为胜，不顾利他，于利他中少事少业少希望住，可名为妙；非诸菩萨利他为胜，不顾自利，于利他中少事少业少希望住得名为妙。 如是菩萨为利他故，从非亲里长者居士婆罗门等，及恣施家，应求百千种种衣服，观彼有情有力无力，随其所施如应而受，如说求衣，求钵亦尔。如求衣、钵，如是自求种种丝缕，令非亲里为织作衣。为利他故，应蓄种种憍奢耶衣，诸坐卧具，事各至百，生色可染百千拘胝，复过是数，亦应取积。如是等中少事少业少希望住制止遮罪，菩萨不与声闻共学。安住净戒律仪菩萨，于利他中，怀嫌恨心，怀恚恼心，少事少业少希望住，是名有犯，有所违越，是染违犯。若由懒堕、懈怠、忘念、无记之心，少事少业少希望住，是名有犯，有所违越，非染违犯。 若诸菩萨安住菩萨净戒律仪，善权方便，为利他故，于诸性罪少分现行，由是因缘，于菩萨戒无所违犯，生多功德。谓如菩萨，见恶劫贼为贪财故，欲杀多生，或复欲害大德声闻、独觉、菩萨，或复欲造多无间业。见是事已，发心思惟：“我若断彼恶众生命，堕那落迦，如 现代汉语译本 关于菩萨的清净戒律，正如薄伽梵（Bhagavan，世尊）在别解脱毗奈耶（Pratimoksha Vinaya，戒律）中所说，为了让声闻（Śrāvaka，弟子）们少事、少业、少希望地安住，设立了遮罪（prohibitory offenses），告诫声闻们不要造作这些罪行；在这方面，菩萨与声闻不应同样学习。为什么呢？因为声闻以自身解脱为重，不顾及利益他人，在利益他人方面少事、少业、少希望地安住，可以称之为妙；而菩萨以利益他人为重，不顾及自身利益，如果在利益他人方面少事、少业、少希望地安住，就不能称之为妙。 因此，菩萨为了利益他人，可以从非亲属的长者、居士、婆罗门等，以及乐于布施的施主那里，请求成百上千种不同的衣服，观察那些有情众生是否有能力，根据他们所施舍的如理如法地接受。就像请求衣服一样，请求钵（bowl，食器）也是如此。就像请求衣服和钵一样，菩萨也可以自己请求各种丝线，让非亲属的人为自己织造衣服。为了利益他人，菩萨应该储藏各种精美的丝绸衣服，以及各种坐卧用具，每种物品的数量可以达到一百件，染色的颜色可以达到成百上千俱胝（koti，印度计数单位，一俱胝等于一千万），甚至超过这个数字，也应该取用和积蓄。在这些方面，如果限制菩萨少事、少业、少希望地安住，设立制止遮罪，菩萨不应与声闻共同学习。安住于清净戒律的菩萨，如果在利益他人时，心怀嫌恨、心怀恚恼，反而少事、少业、少希望地安住，这就是犯戒，有所违越，是染污的违犯。如果因为懒惰、懈怠、忘念、无记之心，而少事、少业、少希望地安住，这也是犯戒，有所违越，但不是染污的违犯。 如果诸位菩萨安住于菩萨的清净戒律，善用权巧方便，为了利益他人，对于某些本质上是罪行的行为，稍微显现出来，因为这个原因，对于菩萨戒并没有违犯，反而会产生很多功德。比如菩萨看到凶恶的劫匪为了贪图钱财，想要杀害很多生命，或者想要加害有大功德的声闻、独觉（Pratyekabuddha，缘觉）、菩萨，或者想要造作多种无间业（Avīci karma，必堕地狱之业）。看到这些事情之后，菩萨发起心思，思考：‘我如果断绝那个恶人的性命，就会堕入那落迦（Naraka，地狱），'
English
English version Regarding the pure precepts of a Bodhisattva, as the Bhagavan (Blessed One) said in the Pratimoksha Vinaya (Discipline of Individual Liberation), in order to enable the Śrāvakas (Disciples) to dwell with few activities, few involvements, and few desires, prohibitive offenses were established, instructing the Śrāvakas not to commit these offenses; in this respect, Bodhisattvas and Śrāvakas should not learn in the same way. Why? Because Śrāvakas prioritize their own liberation, without regard for benefiting others, and it is considered excellent for them to dwell with few activities, few involvements, and few desires in benefiting others; whereas Bodhisattvas prioritize benefiting others, without regard for their own benefit, and it cannot be considered excellent for them to dwell with few activities, few involvements, and few desires in benefiting others. Therefore, for the sake of benefiting others, a Bodhisattva may request hundreds and thousands of various kinds of clothing from elders, householders, Brahmins, etc., who are not relatives, as well as from generous donors, observing whether those sentient beings have the capacity, and accepting according to what they offer in accordance with the Dharma. Just as with requesting clothing, so too with requesting a bowl (for food). Just as with requesting clothing and a bowl, a Bodhisattva may also request various silk threads and have non-relatives weave clothing for them. For the sake of benefiting others, a Bodhisattva should store various exquisite silk garments, as well as various sitting and sleeping implements, each item numbering up to a hundred, and the colors for dyeing may reach hundreds and thousands of kotis (an Indian unit of measurement, one koti equals ten million), or even more, and they should also acquire and accumulate these. In these matters, if restricting the Bodhisattva to dwell with few activities, few involvements, and few desires, and establishing prohibitive offenses, the Bodhisattva should not learn this in common with the Śrāvakas. A Bodhisattva abiding in pure precepts, if harboring resentment or anger while benefiting others, and instead dwelling with few activities, few involvements, and few desires, this is considered an offense, a transgression, and a defiled transgression. If due to laziness, negligence, forgetfulness, or an indifferent mind, one dwells with few activities, few involvements, and few desires, this is also considered an offense, a transgression, but not a defiled transgression. If Bodhisattvas abide in the pure precepts of a Bodhisattva, skillfully employing expedient means, and for the sake of benefiting others, slightly manifest certain actions that are inherently sinful, due to this reason, there is no violation of the Bodhisattva precepts, and instead, much merit is generated. For example, if a Bodhisattva sees a vicious robber intending to kill many lives for the sake of greed, or intending to harm virtuous Śrāvakas, Pratyekabuddhas (Solitary Buddhas), or Bodhisattvas, or intending to commit various Avīci karmas (actions leading to inevitable rebirth in hell), having seen these things, the Bodhisattva generates the thought: 'If I were to end the life of that evil person, I would fall into Naraka (Hell),' --------------------------------------------------------------------------------
Chinese
其不断，无间业成当受大苦，我宁杀彼堕那落迦，终不令其受无间苦。”如是菩萨意乐思惟，于彼众生，或以善心，或无记心，知此事已，为当来故，深生惭愧，以怜愍心而断彼命。由是因缘，于菩萨戒无所违犯，生多功德。 又如菩萨，见有增上增上宰官，上品暴恶，于诸有情无有慈愍，专行逼恼。菩萨见已，起怜愍心，发生利益安乐意乐，随力所能，若废若黜增上等位。由是因缘，于菩萨戒无所违犯，生多功德。 又如菩萨，见劫盗贼，夺他财物，若僧伽物，窣堵波物，取多物已，执为己有，纵情受用。菩萨见已，起怜愍心，于彼有情发生利益安乐意乐，随力所能，逼而夺取，勿令受用如是财故，当受长夜无义无利，由此因缘，所夺财宝，若僧伽物还复僧伽，窣堵波物还窣堵波，若有情物还复有情。 又见众生，或园林主，取僧伽物，窣堵波物，言是己有，纵情受用。菩萨见已，思择彼恶，起怜愍心，勿令因此邪受用业，当受长夜无义无利，随力所能，废其所主。菩萨如是虽不与取，而无违犯，生多功德。 又如菩萨，处在居家，见有女色，现无系属，习淫欲法，继心菩萨，求非梵行。菩萨见已，作意思惟，勿令心恚，多生非福，若随其欲，便得自在，方便安处，令种善根，亦当令其舍 现代汉语译本：如果他们不断地造作恶业，没有间断，那么他们将会承受巨大的痛苦。我宁愿杀了他们自己堕入那落迦（地狱），也终究不让他们承受无间地狱的痛苦。’像这样，菩萨以欢喜心思考，对于那些众生，或者以善心，或者以无记心，知道这件事之后，为了他们的未来，深深地感到惭愧，以怜悯心断除了他们的生命。由于这个因缘，菩萨并没有违犯菩萨戒，反而生出许多功德。 又比如菩萨，看见有位增上增上宰官（权力极大的官员），极其暴虐，对于一切有情众生没有慈悲怜悯之心，专门施行逼迫恼害的行为。菩萨看见之后，生起怜悯之心，发起利益安乐的意乐，尽自己的能力，废除或者罢免他的增上等位。由于这个因缘，菩萨并没有违犯菩萨戒，反而生出许多功德。 又比如菩萨，看见有劫匪盗贼，夺取他人的财物，或者是僧伽（僧团）的财物，窣堵波（佛塔）的财物，拿走很多财物之后，据为己有，纵情享用。菩萨看见之后，生起怜悯之心，对于那些有情众生发起利益安乐的意乐，尽自己的能力，逼迫他们夺取回财物，不要让他们因为享用这些财物，而将要长夜承受没有意义没有利益的果报。由于这个因缘，所夺取的财宝，如果是僧伽的财物就归还僧伽，如果是窣堵波的财物就归还窣堵波，如果是有情众生的财物就归还有情众生。 又看见有些众生，或者是园林的主人，拿取僧伽的财物，窣堵波的财物，说是自己的，纵情享用。菩萨看见之后，思量他们的恶行，生起怜悯之心，不要让他们因为这种邪恶的受用行为，将要长夜承受没有意义没有利益的果报，尽自己的能力，废除他们所主的地位。菩萨像这样虽然没有不予而取，但是也没有违犯戒律，反而生出许多功德。 又比如菩萨，身处在家，看见有女子，现在没有归属，习惯于淫欲之法，持续地引诱菩萨，求非梵行（不正当的性行为）。菩萨看见之后，这样思惟，不要让（自己）心中生起嗔恚，多生不好的福报，如果顺从她的欲望，她便能得到自在，（菩萨就）方便地安顿她，让她种下善根，也应当让她舍弃（淫欲之法）。